The  Reformation  of  the 
Nineteenth  Century 


A  SERIES  OF 


HISTORICAI.  SKETCHES 


Dealing  witb  tbe  Vi6c  nnt>  iprogress  of 
tbe  VcliQious  /R>ov>cment  ITnauaurateD 
t>B  ITbomae  anO  HlexanDer  Campbell 
from  its  Origin  to  tbe  Cloee  of  tbe 
"Winetcentb  Century  


EDITED  BY 

J.  H.  ' GARRISON 


ST.  LOUIS 
CHRISTIAN  PUBLISHLNG  COMPANY 


Copyrighted,  1901,  by 
CHRISTIAN  PUBI^ISHING  COMPANY 


CONTENTS. 


PAGK 

INTRODUCTION                                                        .  7 

INTRODUCTORY  PERIOD. 

I.    The  Beginning   17 

II.    The  Appeal  to  the  Synod   25 

III.    An  Important  Rule  Adopted     ....  33 

rV,    Declaration  and  Address          ....  41 

V.    Campbell's  Connection  with  the  Baptists        .  50 

VI.    Alexander  Campbell  and  His   Co-laborers   .  63 
VII.    Alexander  Campbell  and  His  Co-laborers — 

Concluded   71 

VIII.    The  Union  Principle  Applied — Union  with  the 

"Christian"  Reformers     ....  83 
IX.    The  First  National  Convention  Held  in  Cincin- 
nati, October,  1849— the  Call    ...  101 
X.    Meeting  and  Organization  of  the  Convention — 

It  Begins  Its  Work           ....  107 

XI.    The  Formation  of  the  Missionary  Society       .  114 

PERIOD  OF  ORGANIZATION. 

I.    The  First  Mission  Field    .       .       .       .       .  127 

II.    The  First  Foreign  Missionary   ....  134 

III.  Our  First  Missionary  and  His  Work        .       .  140 

IV.  Education  in  the  Decade  Beginning  with  1850  153 

(3) 


4 


Contents 


PACK 


THE  TURBULENT  PERIOD. 

I.    Civil  War  and  the  Christian  Churches     .       .  161 

II.    Controversial  Questions  Ab  Intra     .       .       .  187 

III.  The  Birth  of  Heresy-Hunting — New  Questions  196 

IV.  An  Important  Crisis  Reached    .       .       .       .  209 

V.  The  Dawn  of  Literature  Among  the  Disciples  217 
VI.    Necrology    228 

VII.    Recapitulatory  Survey   263 

THE  TRANSITION  PERIOD. 

I.    A  General  View  of  the  Situation     .       .       .  271 

II.    The  Music  Controversy   279 

III.  The  Society  Controversy   288 

IV.  "The  Louisville  Plan"   296 

V.    The  Growth  of  a  Progressive  Spirit        .       .  306 

PERIOD  OF  REVIVAL  OF  HOME  MISSIONS. 

I.    Introduction   317 

II.    The  Expansion  of  Our  Missionary  Work        .  332 

III.  The  Results  of  the  Years         ....  347 

IV.  Christian  Union  in  Our  National  Conventions  357 

THE  PERIOD  OF  FOREIGN  MISSIONS. 

I.    The  Organization  of  the  Foreign  Christian  Mis- 
sionary Society   377 

II.    The  First  Missions   388 

III.  India    402 

IV.  Japan   415 


Contents  5 

PAGE 

V.  China  and  Africa       .       .     '  ,       »       .       .  425 

VI.  Conclusion         ....       o  440 

PERIOD  OF  WOMAN'S  WORK. 

The  Christian  Woman's  Board  of  Missions     .  455 

LESSONS  FROM  OUR  PAST   491 


INTRODUCTION. 


The  religious  reformation  inaugurated  by  Thomas 
and  Alexander  Campbell  in  western  Pennsylvania  in 
1809,  and  which  subsequently  received  as  a  tribu- 
tary part  of  the  movement  begun  by  Barton  W. 
Stone  of  Kentucky  about  the  year  1801,  has  now 
attained  dimensions  and  standing  which  make  it 
certain  that  it  is  to  rank  high  among  the  religious 
forces  of  this  country.  Conscious  of  a  high  mission, 
inspired  by  dauntless  hope,  and  increasing  in  num- 
bers at  a  ratio  far  in  excess  of  older  religious  bodies, 
it  is  destined,  during  the  century  upon  which  we 
have  entered,  to  become  one  of  the  chief  factors  in 
molding  the  religious  thought  and  life  of  the  people 
of  this  and  other  countries.  In  proportion  as  any 
religious  movement  becomes  a  potent  force  in  af- 
fecting the  welfare  of  mankind,  its  early  history 
becomes  interesting  and  important.  This  is  espe- 
cially true  of  the  very  beginnings  of  its  history 
where  those  influences  which  have  molded  its  char- 
acter are  most  clearly  seen.  It  is  due  to  the  world 
no  less  than  to  the  heroic  men  who  were  chief  actors 
in  such  a  movement,  that  the  motives  which  in- 
spired them,  the  principles  which  guided  them,  and 
the  forces  which  opposed  them,  together  with  the 

results  of  this  conflict,  should  be  set  down  accu- 

(7) 


8 


Introduction 


rately  for  the  information  and  benefit  of  those  who 
are  to  come  after  us. 

If  the  writer  did  not  most  profoundly  believe  that 
this  effort  to  restore  the  essential  features  of  the 
New  Testament  Church,  and  the  Christianity  of 
Christ  was  one  of  those  providential  movements 
designed  by  God  to  correct  existing  evils  in  the 
church,  and  to  purify  religion  from  its  corruptions 
that  the  Gospel  may  run  and  be  glorified  in  the 
earth,  then  he  would  feel  but  slight  interest  compar- 
atively in  its  history  and  achievements.  But  recog- 
nizing, as  we  do,  the  hand  of  God  in  the  origin  and 
development  of  this  remarkable  movement  of  the 
nineteenth  century,  we  feel  that  we  are  rendering 
an  important  service  to  the  present  and  to  the  future, 
in  putting  on  record  the  causes  which  gave  birth  to 
it,  and  the  influences  which  by  action  and  reaction 
have  made  it  what  it  is.  If  God  be  immanent  in 
human  affairs,  teaching  his  lessons  to  men  by  means 
of  history,  then  the  faithful  historian  fulfills  an  im- 
portant function  in  the  education  of  mankind.  This 
is  pre-eminently  true  of  that  kind  of  history  which 
deals  with  the  highest  and  most  enduring  interests  of 
men — the  struggles  of  the  human  mind  and  heart  to 
know  God,  and  to  understand  his  will  concerning 
us. 

Considerations  like  these  have  influenced  the 
editor  of  this  work  in  planning  this  series  of  histor- 
ical sketches  covering  the  ninety  years  of  our  history 
as  a  religious  movement.    It  was  felt  to  be  import- 


hitrodiiction 


9 


ant  that  such  a  history  should  be  written  while 
many  of  the  men  are  yet  living  whose  lives  span  the 
larger  part  of  this  history,  and  whose  memories 
reach  back  to  the  men  who  were  the  chief  actors  in 
the  early  scenes  of  the  Reformation,  and  who  did 
most  to  give  to  the  movement  its  direction  and  char- 
acter. It  is  a  matter  for  congratulation  that  the 
earliest  chapters  of  this  volume  have  been  written 
by  one  who  was  personally  and  intimately  ac- 
quainted with  the  fathers  of  this  movement,  and 
who  was  ao  associated  with  them  in  their  work  as  to 
have  an  accurate  knowledge  of  those  motives  and 
aims  which  inspired  them,  and  of  those  principles 
which  guided  them  in  all  their  religious  work.  The 
same  may  be  said  of  some  of  the  other  writers  of 
these  earlier  chapters.  It  may  be  said  of  them  what 
another  historian  has  said  of  himself,  that  they 
have  written  history,  all  of  which  they  knew  and 
part  of  which  they  were. 

It  is  safe  to  say  that  no  volume  of  history  in  ex- 
istence contains  so  much  information  concerning  the 
rise  and  progress  of  the  Reformation  of  the  nine- 
teenth century  as  this  volume  which  is  now  offered 
to  the  public.  No  history  of  this  Reformation 
which  may  be  written  in  later  years  will  contain  so 
much  direct  information  by  men  who  were  them- 
selves participants  in  the  scenes  which  they  describe, 
as  is  presented  in  this  volume.  For  this  reason  this 
work  must  always  hold  a  unique  place  in  the  histor- 
ical records  of  this  Reformation.    The  fact  here 


lO 


Introdtiction 


mentioned  will  be  appreciated  far  more  by  those 
who  live  at  the  end  of  the  twentieth  century  than 
by  those  who  are  living  now.  These  early  memo- 
rials by  men  who  were  eye  and  ear  witnesses  of  the 
stirring  scenes  in  the  formative  period  of  this  move- 
ment, will  become  very  precious  to  the  students  and 
historians  of  this  Reformation  of  the  Nineteenth 
Century,  in  that  distant  future.  For  their  benefit, 
no  less  than  for  the  benefit  of  those  now  living,  has 
this  volume  been  prepared. 

One  thing  more  we  may  be  permitted  to  say  by 
way  of  introduction.  It  is  of  the  very  greatest  im- 
portance to  the  successful  ongoing  of  this  remark- 
able movement  in  religious  history  that  the  younger 
generation,  now  coming  upon  the  stage  of  action, 
should  become  thoroughly  acquainted  with  the  spirit 
which  animated,  and  the  principles  which  controlled 
the  men  who,  under  God,  gave  the  primary  impulse 
to  this  restoration  movement.  They  should  become 
familiar  with  the  conflicts  of  those  early  days  and 
with  the  sacrifices  made  by  those  heroic  men  and 
women  who  loved  truth  more  than  popularity,  more 
than  ease,  more  than  w^ealth,  more  even  than  friends 
and  family  ties.  It  is  only  as  we  shall  be  able  to 
perpetuate  this  love  of  truth,  this  freedom  from  the 
bondage  of  tradition  and  inherited  opinions,  that  we 
shall  be  able  to  carry  forward,  successfully,  the 
movement  which  they  inaugurated.  No  doubt  we 
shall  have  new  issues  to  meet,  new  problems  to 
solve  and  new  battles  to  fight;  but  we  shall  need  the 


Introduction 


II 


same  dauntless  heroism,  the  same  faith  in  God  and 
in  his  Son,  Jesus  Christ  our  Lord,  the  same  zeal  for 
truth  and  the  same  great  underlying  principles 
which  characterized  those  who  wrought  in  the  begin- 
ning of  the  movement  and  who  have  transmitted  to 
us  the  responsibility  of  carrying  forward  the  work 
which  they  only  began.  If  this  volume  which  is 
now  sent  forth,  shall  serve  to  inspire  the  younger 
generation  of  workers  who  are  to  succeed  us  with 
the  same  passion  for  the  pure  Christianity  of  Christ, 
with  the  same  zeal  for  a  united  church,  with  the 
same  spirit  of  loyalty  to  Christ  and  of  freedom  in 
Christ,  which  marked  the  beginnings  of  this  reform- 
ation, and  it  shall  serve  the  further  purpose  of  con- 
veying to  generations  yet  unborn  the  testimony  of 
men  who  were  themselves  actors  in  many  of  the 
thrilling  events  and  triumphs  of  those  early  days, 
and  if  thus  the  kingdom  of  God  may  be  advanced 
and  the  unity  of  his  people  promoted,  the  purpose 
alike  of  the  editor,  the  writers  and  the  publishers 
shall  have  been  fulfilled. 

J.  H.  Garrison. 

Rose  Hill,  St.  Louis, 
January,  1901. 


Reformation  of  the  Nineteenth 
Century 


Introductory  Period 


CHAS.  lyOriS  LOOS 


INTRODUCTORY  PERIOD 


I. 

THE  BEGINNING. 

The  beginning  of  this  American  reformation, 
wHcli  finally  developed  into  a  clearly  determined 
enterprise  for  the  complete  repristination  of  the 
Church,  in  doctrine,  institutions  and  life,  is  in  many 
respects  so  extraordinary  that  it  impresses  on  us 
throughout  its  entire  progress,  with  singular  force, 
the  conviction  that  the  hand  of  God  in  a  very 
notable  manner  directed  it.  Its  entire  history  con- 
stitutes, in  fact,  the  most  remarkable  chapter  in  the 
religious  annals  of  this  country. 

In  studying  the  events  and  the  incidents  of  these 
introductory  years,  and  the  persons  who  prominently 
figured  in  them,  a  strong  temptation  comes  upon  us 
to  pause  at  every  step  and  enlarge  thoughtfully  on 
the  particular  facts  tliat  constitute,  in  an  essential 
manner,  the  beginning  of  this  extraordinary  reform- 
atory movement. 

THOMAS  CAMPBELL. 

An   humble,  but   intellectually   and  spiritually 
rarely  gifted  minister  of  the  rural  Seceder  parish  of 
Ahorey,  in  the  county  of  Armagh,  Ireland,  chiefly 
2  (17) 


1 8       Reformation  of  the  Nineteenth  Century 

because  of  failing  health,  determined  to  seek  for 
himself  and  his  family  a  home  in  the  United  States. 
Doubtless  other  motives  also  entered  strongly  into 
this  purpose.  He  came  alone,  intending  to  send  for 
his  family  as  soon  as  he  had  established  himself  in 
the  New  World.  He  arrived  in  Philadelphia,  May 
the  27th,  1807,  being  then  in  the  forty-fourth  year 
of  his  age.  The  Seceder  Synod  of  North  America 
was  in  session  in  this  city  when  he  landed.  He  at 
once  presented  his  credentials  to  this  body.  He  was 
cordially  received,  and  at  once  assigned  to  the  Pres- 
bytery of  Chartiers  in  Southwestern  Pennsylvania. 

The  territory  then  embraced  by  this  Presbytery  is 
one  of  the  most  attractive,  and  for  this  man  of  God 
most  fortunately  chosen  sections  of  our  country. 
"His  lines  had  fallen  to  him  in  pleasant  places,'' 
and  he  found  for  himself  and  his  family  "a  goodly 
heritage."  The  magnificent  region  of  which  Pitts- 
burgh is  the  great  center,  and  of  which  Washington 
county  constitutes  one  of  the  finest  parts,  was  in 
that  day,  and  yet  is,  a  stronghold  of  Presbyterianism, 
in  its  various  forms,  in  the  United  States. 

As  a  true  servant  of  God,  this  remarkable  man,  as 
soon  as  he  had  become  fixed  in  his  new  home,  began 
in  a  very  earnest  way  to  exercise  his  ministry  as  a 
member  of  the  Presbytery  of  Chartiers,  which 
embraced  a  number  of  counties.  He  had  come  to 
America  as  a  zealous  missionary  of  the  Cross,  filled 
with  the  love  of  souls — all  souls,  wherever  he  could 
find  them.  Already  in  Ireland,  through  various 
influences,  he  had  learned  to  cherish  a  liberal  relig- 
ious spirit,  to  esteem  as  of  little  value  the  barriers  of 


Introductory  Period 


19 


denominationalism  that  separate  Christians;  and  his 
own  natural  generosity  and  kindliness  of  heart,  as 
well  as  his  clear  intelligence  and  large  and  profound 
knowledge  of  the  Bible,  powerfully  sustained  this 
tendency  in  him.  He  brought  this  inestimable 
treasure  with  him  to  the  New  World. 

"STRAITNESS"  OF  THE  SECEDER  CHURCH. 

It  is  well  known  that  the  Seceders  constitute  one 
of  the  "straitest  sects"  of  the  Calvinistic  faith.  To 
this  hour,  in  the  very  corner  of  Pennsylvania  to 
which  Thomas  Campbell  had  come,  as  well  as  else- 
where, they  will  not  affiliate  in  full  fraternal  fellow- 
ship with  other  Presbyterians.  I  well  remember 
that  in  1840  a  Scotch  Seceder  minister,  in  eastern 
Ohio,  would  prepare  his  flock  for  the  worthy  partici- 
pation of  the  "Sacrament"  with  such  words  as 
these:  "My  brethren,  I  exhort  you  to  abhor  all  other 
denominations,  especially  the  Catholics."  It  was 
in  the  matter  of  the  communion  that  the  severe  test 
of  fellowship  was  applied. 

We  can  well  imagine  what  would  be  the  experi- 
ence of  such  a  man  as  Thomas  Campbell  amid  such 
surroundings.  He  had  come  to  America  with  his 
heart  filled  with  a  burning  zeal  to  labor  in  the 
Lord's  vineyard,  and  in  largest  charity  for  all  God's 
people,  while  still  maintaining  sincerely  and  fully 
his  relations  to  his  particular  communion.  He 
believed — we  know  this  of  him — that  in  this  freest 
land  men's  hearts — those  of  all  enlightened  Chris- 
tians, and  above  all  of  the  ministry — would  neces- 


Refor77iation  of  the  Nineteenth  Century 

sarily  be  emancipated  from  the  unyielding  sectarian 
prejudices  and  animosities  of  the  Old  World.  While 
eminently  prudent  and  peace-loving,  he  was  a  man 
of  heroic  temper.  He  would  not  temporize  nor  bow 
his  neck  to  the  tyrannous  dictates  of  human  tradi- 
tions or  human  policy.  This  brave  spirit  he  had 
already  shown  in  his  early  youth,  when  he  decided 
from  conviction  not  to  follow  the  religion  of  his 
father,  who  was  attached  to  the  Church  of  England, 
and  preferred,  as  he  used  to  say,  '*to  worship  God 
according  to  Act  of  Parliament.''  "The  lyaw  of  the 
IvOrd,"  in  the  word  and  spirit  of  the  Gospel,  which 
is  "the  Law  of  Liberty,"  was  Thomas  Campbell's 
supreme  rule  of  life. 

CONFLICT  WITH  THE  TRADITIONS  OF  THE  CHURCH. 

It  is  proper  now  to  unfold  the  historical  develop- 
ment of  the  events  which  led  to  the  final  crisis  that 
inaugurated  actually  and  in  a  formal  manner  the 
reformatory  movement  of  the  Campbells. 

Thomas  Campbell,  as  already  stated,  began  his 
ministerial  activity  as  a  member  of  the  Seceder  body 
and  among  the  Seceder  congregations.  These  were 
not  very  numerous  nor  very  large  within  the  limits 
of  the  Chartiers  Presbytery;  the  power  of  expansive 
growth  was  not  in  them,  as  their  history  in  America 
demonstrates.  The  new  Irish  minister  at  once 
gained  a  wide  and  strong  influence.  His  natural 
ability,  his  scholarship  and  literary  culture,  made 
him  much  superior  to  the  preachers  in  that  region 
in  those  days;  and  his  deep  religious  fervor  and  zeal, 
and  his  rare  courtesy  of  manners,  won  the  hearts  of 


Introductory  Period 


21 


the  people.  With  his  large  intelligence  and  broad 
Christian  charity  he  could  not  and  did  not  respect, 
in  his  labors  as  a  servant  of  the  Lord,  the  narrow 
spirit  and  strict,  illiberal  rules  and  habits  of  the 
Seceder  Church.  Besides,  as  a  special  motive  for 
the  enlargement  of  his  ministerial  sympathies,  he 
had  providentially  found  near  him  in  his  new  home 
a  number  of  excellent  Christian  people  who  had 
come  over  from  Ireland,  Presbyterians  and  Inde- 
pendents, some  of  whom  had  been  his  acquaintances 
and  cherished  friends  in  his  native  land.  These  at 
once  gathered  around  him,  and  he  promptly  took 
them  to  his  heart  in  his  ministrations  as  Christian 
brethren.  This  sort  of  freedom,  however,  was  not 
in  consonance  with  "the  usages"  of  the  Seceders. 

But  he  took  a  step  which  went  even  farther  than 
this,  and  thus  in  a  very  decided  manner  transgressed 
the  established  custom  of  his  Church. 

He  was  sent  on  a  missionary  tour  with  a  young 
colleague,  a  Mr.  Wilson,  beyond  Pittsburgh,  up  the 
Allegheny  valley,  to  hold  a  celebration,  of  the  Sacra- 
ment among  the  scattered  Seceders  of  that  then 
sparsely  settled  region.  He  found  there  many  mem- 
bers of  other  Presbyterian  bodies  who  had  not  for  a 
long  time  enjoyed  the  privilege  of  these  by  them  so 
highly  cherished  occasions.  His  heart  urged  him 
to  deplore  in  his  introductory  sermon  the  existing 
divisions  among  Christians,  and  to  invite  all  the 
pious  among  his  hearers,  who  were  prepared  for  it, 
to  unite  in  the  participation  of  this  sacred  feast  of 
God's  people;  and  many  accepted  the  invitation. 
This  was  a  bold  infraction  of  Seceder  custom.  The 


22       Reformation  of  the  Nineteenth  Century 

great  body  of  American  Presbyterians  are  free  from 
sucb  illiberality.  Nothing,  perhaps,  sets  forth  in 
such  a  repulsive  form  the  odiousness  of  sectarianism 
as  this  uncharitable  exclusiveness  of  the  Seceders 
even  towards  their  fellow  Presbyterians.  The  mind 
of  Thomas  Campbell,  in  its  large  intelligence,  as 
well  as  his  heart  in  its  generous  Christian  charity, 
could  have  no  fellowship  with  such  intolerable 
bigotry. 

Mr.  Wilson,  during  this  journey  with  Thomas 
Campbell,  soon  discovered  in  his  conversations  with 
him  that  he  had  but  little  regard  for  sectarian  differ- 
ences and  prejudices.  At  that  time,  as  is  well 
known,  denominational  distinctions  were  much  more 
tenaciously  insisted  on,  and  the  prejudices  engen- 
dered by  them  more  intense,  than  to-day.  Mr. 
Wilson  became  convinced  that  his  senior  brother 
was  not  "sound"  in  the  Seceder  faith.  His  conduct 
in  inviting  those  not  of  this  Church  to  partake  of 
the  communion  was  an  overt  act  of  extreme  trans- 
gression that  could  not  be  overlooked.  He  made  no 
objection  at  the  time  this  grave  offense  was  com- 
mitted- He  felt  it  his  duty,  however,  to  bring  the 
matter  before  the  Presbytery  at  its  next  meeting. 
The  charge  contained  several  complaints;  but  the 
principal  one  was  this  public  act  in  regard  to  the 
communion.  It  recited,  moreover,  that  Thomas 
Campbell  had  expressed  his  disapprobation  of  things 
in  the  "Standards,"  and  of  the  practical  application 
of  them. 

The  Presbytery,  already  much  dissatisfied  with 
Thomas  Campbell's  liberal  course,  readily  took  up 


Introductory  Period 


23 


the  complaints  in  Mr.  Wilson's  charge.  But  they 
had  before  them  a  man  who,  although  ever  remark- 
ably inclined  to  peace  and  warmly  attached  to  his 
Church,  would  nevertheless  not  yield  to  any  human 
authority  against  his  convictions  in  matters  of  seri- 
ous importance.  The  present  was  a  decisive 
moment  in  his  life,  reaching  in  its  effects  far  beyond 
what  either  he  or  his  judges  could  dream  of.  Such 
crises  make  history. 

Thomas  Campbell  was  a  man  of  noble  presence, 
revealing  at  once  in  all  his  bearing  the  man  of  God 
who  would  stand  firm  as  a  rock  for  truth  and  right, 
looking  to  God  alone  as  his  sovereign  judge;  to  this 
many  events  in  his  life  bear  record.  Such  was  the 
man  with  whom  this  Seceder  tribunal,  with  its 
illiberal  disposition  and  its  traditional  narrow, 
proscriptive  standards,  had  now  to  deal. 

At  the  trial  many  searching  questions  were  put  to 
him,  in  order  to  bring  out  fully  his  attitude  in  his 
views  to  the  Church.  He  answered  these,  as  was 
natural  to  him,  in  a  candid,  but  prudent  and  even 
conciliatory  spirit  and  language,  being  desirous  to 
avoid  disturbing  his  friendly  relations  with  his 
brethren,  above  all  a  rupture  with  the  Church,  a 
thing  never  contemplated  by  him  and  that  would 
have  been  most  revolting  to  his  mind.  He  bravely 
maintained,  however,  that  he  had  in  no  respect 
•  transgressed  the  Word  of  God;  this  was  the  supreme 
question  with  him.  But  the  Presbytery  could  not 
appreciate  this,  the  highest  law  of  the  human  soul; 
they  decided  that  he  deserved  censure  for  not 
respecting  the  "Seceder  Testimony." 


24       Reformation  of  the  Nineteenth  Century 

Thomas  Campbell  was  not  the  man  to  submit 
passively  to  what  he  regarded  a  great  wrong,  espe- 
cially as  it  affected  the  liberty  of  the  Gospel  in  his 
ministerial  usefulness,  and  the  privileges  of  the 
saints  in  the  house  of  God;  these  were  points  of  vital 
importance  with  him.  He  therefore  appealed  to  the 
highest  tribunal  of  the  Church,  the  Synod  of  North 
America,  hoping  that  there  greater  wisdom  and 
intelligence,  and  a  higher  regard  for  the  law  of  the 
Word  of  God  would  be  found,  and  consequently 
larger  liberty  and  justice  prevail.  He  had  yet  to 
learn  how  far  in  this  free  Christian  land  the  Church 
stood  from  the  primitive  order  in  its  doctrine,  habits 
and  life;  how  extreme  yet  was,  as  in  the  days  of 
Jesus  in  Palestine,  the  tyrannous  dominion  of  human 
traditions  over  the  souls  of  men,  and  how  com- 
pletely these  had  made  void  the  law  of  God. 

The  scene  of  this  trial  in  the  humble  Seceder 
meeting-house  in  Western  Pennsylvania  is  worthy 
of  immortality.  This  man  of  God,  though  a 
stranger  and  alone  in  a  foreign  land,  removed  more 
than  a  thousand  leagues  from  home  and  family,  did  ' 
not  look  to  the  future;  he  knew  not  "what  awaited 
him.''  He  could  not  then  understand  how  far- 
reaching  and  mighty,  in  God's  purpose,  would  be 
the  consequences  of  his  action  that  day.  The  only 
question  with  him  was.  What  is  right?  the  results 
he  left  to  God.  But  this  is  the  sort  of  men  that,  in  • 
the  divine  judgment,  like  the  Hebrew  prophets  of 
ancient  times,  are  worthy  in  these  later  days  to  lead 
the  people  of  God  back  to  the  old  apostolic  paths. 


II. 


THE  APPEAL  TO  THE  SYNOD. 

As  ALREADY  Stated,  Thomas  Campbell  appealed 
from  the  decision  of  the  Chartiers  Presbytery  to  the 
Seceder  Synod  of  North  America,  the  highest  court 
of  the  Church.  Like  all  men  of  large  minds  and 
generous  hearts^  he  had  confidence  in  the  enlight- 
ened and  God-fearing  of  his  brethren;  he  judged 
others  by  himself,  as  is  natural  for  men.  He  was 
yet  to  learn  the  most  painful  lesson  of  his  life.  But 
this  experience  was  necessary  to  open  his  eyes;  by  it 
the  hand  of  God  was  to  lead  him,  step  by  step,  into 
the  path  destined  for  him — that  of  the  reformer  who 
should  strive  to  free  the  people  of  God  from  the 
bondage  of  human  traditions,  and  lead  them  back 
into  the  full  light  and  liberty  of  the  apostolic  faith 
and  life. 

But  while  not  without  hopes  of  a  just  action  on 
the  part  of  the  Synod,  he  had  already  come  to  know 
that  the  sectarian  prejudices  and  passions  of  many 
of  his  ministerial  brethren,  mingled  also,  as  he  could 
not  have  failed  to  see,  with  feelings  of  jealousy, 
were  arrayed  against  him;  so  that  he  had  much 
reason  to  believe  that  their  influence  would  be  used 
against  him  in  the  Synod.  He  therefore  addressed 
an  appeal  to  this  body,  in  which  he  set  forth  in 
clear,  earnest  and  strong  words  his  position  involved 
in  the  charges  on  which  the  Presbytery  had  decided 

(25) 


26       Reformation  of  the  Nijteteeitth  Century 

against  him.  He  knew  that  an  unfavorable  judg- 
ment of  this  supreme  ecclesiastical  court  would  end 
in  his  separation  from  the  Seceder  Church;  for  he 
was  resolved  not  to  yield  to  what  he  believed  to  be, 
in  matters  of  the  highest  moment,  contrary  to  the 
Word  of  God.  This  appeal  is  of  great  historical 
value  to  us,  and  deserves  attentive  study.* 

"How  great  the  injustice,"  he  exclaims  in  this 
appeal,  "how  highly  aggravated  the  injury  will 
appear,  to  thrust  out  from  communion  a  Christian 
brother,  a  fellow-minister,  for  saying  and  doing  none 
other  things  than  those  which  our  Divine  Lord  and 
his  holy  apostles  have  taught,  and  enjoined  to  be 
spoken  and  done  by  all  his  people!  Or  have  I,  in 
any  instance,  proposed  to  say  or  do  otherwise?" 

"I  hope  it  is  no  presumption  to  believe 
that  saying  and  doing  the  very  same  things  that  are 
said  and  done  before  our  eyes  on  the  sacred  page,  is 
infallibly  right,  as  well  as  all-sufficient  for  the  edifi- 
cation of  the  Church,  whose  duty  and  perfection  is 
in  all  things  to  be  conformed  to  the  original  stand- 
ard. It  is,  therefore,  because  I  have  no  confidence 
in  my  own  infallibility  or  in  that  of  others,  that  I 
absolutely  refuse,  as  inadmissible  and  schismatic, 
the  introduction  of  human  opinions  and  human 
inventions  into  the  faith  and  worship  of  the  Church. 
It  is,  therefore,  because  I  plead  the  cause  of  the 
scriptural  and  apostolic  worship  of  the  Church,  in 
opposition  to  the  various  errors  and  schisms  which 
have  so  awfully  corrupted  and  divided  it,  that  the 

*We  can  cite  only  a  part  of  this  admirable  document,  which  is 
given  in  full  in  Dr.  Richardson's  Life  of  A.  Campbell. 


Introductory  Period 


27 


brethren  of  the  Union  should  feel  it  difficult  to 
admit  me  as  their  fellow-laborer  in  that  blessed 
work?  I  sincerely  rejoice  with  them  in  what  they 
have  done;  and  surely  they  have  no  just  objection  to 
go  farther.  Nor  do  I  presume  to  dictate  to  them  or 
to  others  how  they  should  proceed  for  the  glorious 
purpose  of  promoting  the  unity  and  purity  of  the 
Church;  but  only  beg  leave,  for  my  own  part,  to 
walk  upon  that  sure  and  peaceable  ground,  that  I 
may  have  nothing  to  do  with  human  controversy 
about  the  right  or  wrong  side  of  any  opinion  what- 
soever, by  simply  acquiescing  in  what  is  written,  as 
quite  sufficient  for  every  purpose  of  faith  and  duty, 
and  thereby  to  influence  as  many  as  possible  to 
depart  from  human  controversy,  to  betake  them- 
selves to  the  Scriptures,  and,  in  so  doing,  to  the 
study  and  practice  of  faith,  holiness  and  love." 

From  the  passages  here  quoted,  the  reader  will 
see  that  the  argument  to  the  Synod  was  calm  and 
even  conciliatory  in  temper  and  language,  but  was 
made  with  eloquent  earnestness  and  power.  In  this 
Appeal  are  contained,  in  full  expression,  the  princi- 
ples that  have  become  the  motive  and  foundation  of 
our  reformatory  plea.  It  brings  us,  with  the  judg- 
ment of  the  Synod,  and  Thomas  CampbelPs  action 
in  consequence  of  it,  to  the  decisive  moment  in  his 
life  that  led  to  the  reformation  which  has  developed 
into  so  great  a  history.  Let  us  study  briefly  this 
memorable  document. 

First  of  all,  and  chief,  it  is  notable  how  Thomas 
Campbell  asserts,  with  striking  clearness  and  force, 
the  great  principle  which  became  the  battle-cry  of 


28       Reformation  of  the  Nineteenth  Century 

our  plea  for  reform,  viz.,  that  only  what  is  certainly 
of  divine  authority  is  to  control  the  faith  and  con- 
duct of  the  Church;  that  "saying  and  doing  the 
same  things  that  are  said  and  done  before  our  eyes 
on  the  sacred  page" — i.  e.,  evidently^  on  its  very 
surface — "is  infallibly  right,  as  well  as  all-sufficient 
for  the  edification  of  the  Church;"  that  "nothing  is 
obligatory  upon  us,"  nor  have  we  a  right  "to  impose 
anything  upon  others,  but  that  for  which  we  can 
produce  a  'Thus  saith  the  Lord.'  "  That,  in  conse- 
quence, we  should  hold  "as  absolutely  inadmissible 
and  schismatic  the  introduction  of  human  opinions 
and  inventions  into  the  faith  and  worship  of  the 
Church."  Furthermore,  note  how  decidedly  the 
Appeal  declares  that  the  apostolic  Church  should 
be  the  model  for  the  Church  to-day.  In  prominence, 
also,  it  sets  forth  the  great  thought  that  we  must 
strive  to  rescue  the  Church  from  "the  sinful  and 
destructive"  reign  of  schism,  and  re-establish  its 
unity.  With  great  intelligence  Thomas  Campbell 
insists  upon  this — that  we  should  recognize  the  fact 
that  "all  is  not  yet  done;"  that  the  cause  of  God 
demands  progress  in  reform  and  regeneration — the 
very  thing  which  creeds,  in  their  purpose,  doctrine 
and  spirit  deny.  Finally,  let  it  not  be  overlooked, 
for  it  is  a  matter  of  the  utmost  moment,  that  this 
brave  man — a  reformer  unconsciously — claims  for 
himself  and  demands  for  others  the  right  to  recog- 
nize those  differing  from  him  as  Christians,  and  to 
cultivate,  as  far  as  possible,  fellowship  and  union 
with  them.  This,  in  fact,  was  a  capital  matter  with 
him  in  all  his  conduct;  it  was  really  the  cause  and 


Introductory  Period 


29 


ground  of  his  contention  with  the  Presbytery  and 
Synod,  hence  of  his  becoming  an  apostolic  reformer. 
How  great  a  principle  this  has  become  with  us,  all 
who  really  understand  our  magnificent  plea  of 
reform  and  its  history  well  know;  it  has  always  been 
fundamental  with  the  intelligent  of  our  leaders. 

It  is  most  refreshing  to  see  how  this  brave  man  of 
God,  standing  alone  as  he  did,  expresses  himself  in 
words  that  bring  back  to  us  the  mighty  voices  of  the 
great  Protestant  Reformers.  ' '  Your  standard  in- 
forms me  of  your  views  of  truth  and  duty,  and  my 
declarations  give  you  precisely  the  same  advantage. 
You  are  willing  to  be  tried  in  all  matters  by  your 
standard,  according  to  your  printed  declarations; 
/  am  willing  to  be  tried  on  all  matters  by  my  stand- 
ard, according  to  my  written  declarations."  A 
man,  a  stranger,  a  foreigner,  alone  in  his  position, 
so  to  address  a  National  Synod,  reveals  a  spirit  of 
intelligence,  courage  and  loyalty  to  God  and  his 
Word  of  the  highest  order;  it  makes  clearly  known 
to  us  the  man  who  was  to  be  a  protagonist,  a  leader 
in  a  great  religious  reformation.  What,  moreover, 
places  the  crown  of  excellence  on  this  eminent  char- 
acter is  the  sincere,  manly  humility  that  throws  its 
radiance  over  all  his  words  and  all  his  conduct. 
This  so  strongly  marked  trait  in  Thomas  Campbell 
should  be  especially  noted,  since  it  is  a  quality 
essential  to  a  true  Christian  reformer.  Haughty 
self-sufficiency,  obstinate  self-assertion,  wholly  unfit 
a  man  for  this  great  office;  these  vices  are  never 
found  in  God's  chosen  men — prophets,  apostles  and 
reformers;  they  are  always  adorned  with  humility. 


30       Reformation  of  the  Nineteenth  Century 


THE  ACTION  OF  THE  SYNOD. 

Thomas  Campbell,  we  think,  felt  that  his  appeal, 
resting  so  clearly  and  so  firmly  on  absolute  loyalty 
to  the  Word  of  God,  and  uttering  principles  so 
eminently  noble  and  just,  would  call  forth  in  that 
body  a  response  worthy  of  it.  In  this  he  was  mis- 
taken, and  we  cannot  be  surprised  at  this;  for  the 
appeal  from  first  to  last  was  wholly  inconsonant 
with  the  entire  structure  and  life  of  the  Seceder 
Church.  The  Synod  must  at  once  have  been  con- 
vinced that  Thomas  Campbell  could  never  find  a 
permanent  home  in  its  communion.  His  judges 
were  of  an  altogether  different  mold  of  thought  from 
himself.  They  had  been  reared  in  and  were  fettered 
by  the  narrow  traditions  of  their  denomination,  and, 
therefore,  could  neither  understand  nor  sympathize 
with  the  mind  that  lived  and  moved  in  this  grand 
Scotch-Irishman.  As  Luther,  before  the  august 
imperial  assembly  at  Worms,  reverently  and  fer- 
vently appealed  to  the  Word  of  God,  but  was  con- 
demned by  the  ^'law  of  the  Church,'^  so  Thomas 
Campbell,  with  a  holy  zeal,  invoked  in  his  defense 
the  Holy  Scriptures;  but  his  tribunal,  repelling  this 
argument,  decided  the  case  according  to  the  tradi- 
tions of  their  Church. 

The  proceedings  of  the  Chartiers  Presbytery  in 
Mr.  Campbell's  case  was  in  due  form  brought  before 
the  Synod,  and  then  the  Appeal  was  also  read.  The 
Synod  decided  relative  to  the  former  that  "there 
were  such  informalities  in  the  proceedings  of  the 
Presbytery  in  the  trial  in  the  case  as  to  afford  suffi- 


Introductory  Period  31 


cient  reason  to  the  Synod  to  set  aside  their  judgment 
and  decision,  and  to  release  the  protestor  from  the 
censure  inflicted  by  the  Presbytery.** 

This  reproof  from  the  Synod  sufficiently  shows 
not  only  the  * 'informality"  of  the  action  of  the 
Presbytery,  but  also  the  insufficiency  of  the  grounds 
urged  by  them  for  the  condemnation  of  Mr.  Camp- 
bell. Even  the  Synod  could  not  justify  their  con- 
duct. This,  however,  did  not  end  the  matter.  The 
whole  case,  with  all  the  documents  relating  to  the 
trial,  were  then  referred  to  a  special  committee, 
which  made  the  followiug  report: 

''Upon  the  whole,  the  committee  are  of  the 
opinion  that  Mr.  Campbell's  answers  to  the  two  first 
articles  of  the  charge  are  so  evasive  and  unsatisfac- 
tory, and  highly  equivocal  upon  great  and  important 
articles  of  revealed  religion,  as  to  give  ground  to 
conclude  that  he  has  expressed  sentiments  very 
different  upon  these  articles,  and  from  the  sentiments 
held  and  professed  by  this  Church,  and  are  sufficient 
grounds  to  infer  censure." 

This  report  was  approved;  and,  as  is  evident,  the 
Synod,  while  it  could  not  justify  the  method  of  the 
Presbytery,  was  determined  to  pass  censure  on 
Thomas  Campbell's  course,  and  so  virtually  sustain 
the  spirit  and  purpose  of  the  charges  brought  against 
him  by  his  Presbytery. 

The  hour  had  not  yet  come,  nor  is  it  yet  to-day 
prevalent  throughout  Protestant  Christendom,  when 
all  things  in  the  Church  are  judged  only  and  directly 
by  the  Word  of  God  pure  and  simple,  as  the  supreme 


32       Reformation  of  the  Nineteenth  Century 

arbiter.  But  to  this  end  the  Church  must  at  last 
come.  When  it  will  reach  this  goal  we  cannot  say. 
The  times,  however,  give  conspicuous  tokens  that 
the  mind  and  heart  of  Evangelical  Christendom  are 
turning  more  and  more  in  this  direction;  and  the 
current  will  become  stronger  and  stronger  and  more 
manifest  as  time  advances.  Even  the  Church  of 
Rome  is  not  altogether  dead  to  this  mighty 
influence. 


III. 


AN  IMPORTANT  RULE  ADOPTED. 

Unjust  as  Thomas  Campbell  felt  the  censure  of 
the  Synod  to  be,  yet  so  strong  was  his  love  of  peace 
and  his  desire  to  continue  to  live  and  labor  with  his 
brethren,  that  he  submitted  to  it;  on  the  condition, 
however,  expressed  in  a  written  form  to  this 
tribunal,  "that  his  submission  should  be  understood 
to  mean  no  more,  on  his  part,  than  an  act  of  defer- 
ence to  the  judgment  of  the  court;  that  by  so  doing 
he  might  not  give  offense  to  his  brethren  by  mani- 
festing a  refractory  spirit."  This  act  on  the  part  of 
Thomas  Campbell  should  be  well  noted,  as  revealing 
the  temper  of  the  man  which  so  well  fitted  him  to 
be  a  true  reformer,  i.  e.,  one  not  hasty,  as  an  eager 
iconoclast,  to  overthrow  the  old  and  set  up  the  new 
— a  bad  quality  in  religious,  or  any  sort  of  reform — 
but  wise,  prudent,  long-suffering,  acting  only  on 
necessity  and  after  maturest  deliberation.  Such 
men  all  great  reformers  have  been. 

He  now  thought  that  he  would  be  allowed  to  con- 
tinue his  labors  undisturbed  among  his  ministerial 
brethren  and  in  good-fellowship  with  the  Church. 
This  excellent  man,  as  all  his  life  revealed,  was  of 
an  unsuspecting,  generous  disposition;  this,  as  his- 
tory proves,  is  generally  the  quality  of  great  souls. 
To  his  deep  sorrow  he  soon  learned  that  the  secta- 
rian bitterness  of  the  men  who  had  arraigned  him 
3  (33) 


34       Reformatioji  of  the  Nineteenth  Century 

before  the  courts  of  the  Church  had  not  only  not 
ceased,  but  was  becoming  intenser.  Ere  long  he 
was  forced  to  the  conclusion  that  he  could  no  longer 
continue  a  minister  of  the  Gospel  in  the  Seceder 
Church.  It  was  a  very  sore  trial  to  him.  But  the 
hand  of  the  Lord  was  "leading  him  in  a  way  he 
knew  not."  As  a  heroic  man  of  God,  he  resolved 
no  longer  to  remain  with  a  people  who  held  their 
"Testimony"  in  higher  esteem  than  the  Word  of 
God.  He,  therefore,  presented  to  the  Synod  a 
formal  renunciation  of  their  control,  and  informed 
them  that  he  now  gave  up  "all  ministerial  connec- 
tion" with  it,  and  held  himself  henceforth  "utterly 
unaffected  by  its  authority."  That  this  final  deci- 
sive step  caused  him  much  grief,  we  cannot  for  a 
moment  doubt;  but  it  is  certain,  also,  that  the 
freedom  which  it  gave  him,  as  a  servant  of  God, 
must  have  been  to  him  a  genuine  joy  and  the 
impartation  of  a  strength  of  soul  he  never  knew 
before. 

His  ministerial  labors  suffered  no  relaxation.  He 
had  gained  a  wide  and  strong  influence  in  the  region 
of  his  home  in  Washington  county.  No  meeting- 
house was  at  his  command;  but  he  held  his  assem- 
blies, after  the  pioneer  fashion,  in  private  dwellings, 
barns,  schoolhouses,  and  under  the  green  trees. 
Large  numbers  waited  on  his  ministry.  But  he  was 
a  man  of  wisdom  and  order,  and  desired  to  labor  for 
permanent  results.  He  soon  began  to  feel  that  the 
present  form  of  his  ministry,  however  blessed,  could 
not  bring  forth  the  enduring  results  needed  to  build 
up  the  Church  of  God  which  the  preacher  of  the 


Introductory  Period 


35 


Gospel  should  strive  for.  He  therefore  determined 
to  adopt  what  he  believed  to  be  the  best  course  to 
promote  the  interests  of  his  Master's  cause.  He  saw 
that  many  of  his  hearers  sincerely,  some  ardently, 
had  accepted  the  principles  he  was  advocating,  and 
were  constant  in  attendance  on  his  ministry.  He 
consequently  proposed  to  them  that  they  meet 
together  and  consult  on  the  best  method  to  give 
more  order,  definiteness  and  permanency  to  their 
efforts.  This  met  with  ready  and  general  approba- 
tion. There  were  among  his  hearers  a  number  of 
strong-minded  and  pious  men  and  women,  admirable 
material  for  action  in  such  a  crisis;  most  of  these  I 
came  to  know  well  in  after  years. 

The  meeting  was  a  very  solemn  occasion  for  all 
interested  in  the  movement.  Mr.  Campbell,  after 
the  opening  exercises,  which  with  him  were  always 
peculiarly  impressive,  gave  a  clear  exposition  of  the 
situation  and  of  the  objects  of  the  present  assem- 
bling. The  events  that  had  led  to  the  calling  of 
this  meeting,  well  understood  by  all,  had  made  a 
deep  impression  upon  them.  They  sympathized 
thoroughly  with  the  man  who  stood  before  them  and 
who  was  leading  them.  While  one  spirit  moved  all 
present — the  desire  to  see  a  good  work  inaugurated 
in  behalf  of  Christian  union,  of  freedom  from  human 
traditions,  and  of  the  Bible  as  the  only  rule  of  faith 
and  practice  in  the  Church — all  had  not  yet  arrived 
at  equally  clear  views  and  fixed  convictions  on  these 
great  points. 

Thomas  Campbell  made  a  strong  argument  against 
sectarian  divisions  and  in  behalf  of  Christian  union 


36      Reformation  of  the  Nineteenth  Century 

on  the  Bible  as  the  only  infallible  standard  of 
doctrine  and  practice,  to  the  rejection  of  all  human 
traditions.  He  concluded  by  urging  with  great 
earnestness  the  adoption  of  these  principles  as  the 
rule  of  their  future  action  and  life  as  a  Christian 
association.  *'That  rule,  my  highly  respected 
hearers,"  he  said,  ''is  this:  Where  the  Scriptures 
speak,  we  speak;  where  the  Scriptures  are  silent, 
we  are  silent." 

This  declaration  must  have  struck  those  present 
as  novel  and  as  n\omentous  in  its  sweeping  effect 
on  the  customs  of  the  Church;  it  was  brief  and  clear 
as  an  aphorism,  in  thought  and  form  a  bold  maxim, 
suited  to  become  the  watchcry  of  religious  reform; 
it  has  been  so  to  us.  It  was  so  just  that  no  one  of 
the  audience,  prepared  as  they  w^ere  by  previous 
teaching,  could  for  a  moment  hesitate  to  accept  it 
as  right.  These  people  could  not  fail  at  once  to  see 
the  effect  of  this  law  on  some  of  the  most  familiar 
and  cherished  practices  of  the  Church,  especially  of 
the  denominations  to  which  most  of  them  belonged 
— Presbyterians,  Seceders  and  Independents. 

The  great  majority  of  the  audience  were  ready, 
unhesitatingly,  to  give  a  hearty  assent  to  this  great 
declaration.  But  where  will  it  lead  us?  was  the 
troublous  question  with  some. 

When  the  speaker  had  concluded,  opportunity  • 
was  given  for  a  free  expression  of  views.  There 
were  a  number  of  Scotchmen  and  Irishmen  in  the 
assembly,  shrewd  men  who  could  readily  see  the 
beariug  of  the  rule  Mr.  Campbell  had  proposed. 
The  company  were  almost  all,  if  not  all,  pedo- 


Introductory  Period 


37 


baptists.  Andrew  Munro,  a  Scotch  Seceder,  and  a 
man  of  intelligence,  arose  and  said:  ''Mr.  Camp- 
bell, if  we  adopt  that  as  a  basis,  then  there  is  an  end 
of  infant  baptism."  It  can  easily  be  imagined  what 
an  effect  this  remark  had  upon  the  audience;  for 
pedo-baptism  is  the  most  cherished  institution  of 
the  old  Protestant  churches.  ''Of  course,"  answered 
Thomas  Campbell,  "if  infant  baptism  be  not  found 
in  the  Scriptures,  we  can  have  nothing  to  do  with 
it."  This  bold  declaration,  revealing  the  spirit  of 
this  brave  man,  and  foreshadowing  already  the 
ground  in  regard  to  the  institution  which  was  in 
such  a  distinguished  way  to  characterize  the  reform- 
ation Thomas  Campbell  was  now  unconsciously 
inaugurating,  came  like  a  new  revelation  to  the 
minds  of  the  audience.  Thomas  Acheson,  one  of 
the  preacher's  warmest  friends,  in  an  excited  man- 
ner arose  and  said,  "I  hope  I  may  never  see  the  day 
when  my  heart  will  renounce  the  blessed  saying  of 
the  Scripture,  'Suffer  little  children  to  come  unto 
me,  and  forbid  them  not,  for  of  such  is  the  kingdom 
of  God.'  "  He  burst  into  tears  and  was  about  to 
leave  the  room,  when  James  Foster,  a  bold  Irish 
Independent,  well- versed  in  the  Scriptures,  and 
whom  in  later  years  I  learned  to  know  very  well, 
called  out,  "Mr.  Acheson,  I  would  remark  that  in 
the  Scripture  you  have  quoted  there  is  no  reference 
whatever  to  baptism." 

This  new  turn  of  things,  so  unexpected  to  these 
pedo-baptists — we  do  not  know  that  a  single  Baptist 
was  present;  there  were  but  few  in  that  region — did 
not  lessen  their  confidence  in  the  position  they  had 


38       Reformation  of  the  Nmeteeitth  Century 


taken,  or  in  the  man  who  was  leading  them  onward. 
At  the  end  of  the  conference,  the  great  principle 
Mr.  Campbell  had  announced  was  adopted  without 
any  real  opposition.  It  would  have  been  difficult 
for  these  Protestants  to  object  to  a  profession  so 
loyal  to  God  and  so  impregnably  founded  in  the 
Holy  Scripture. 

The  principle,  so  universal  in  its  application,  and 
its  controlling  authority  in  all  things  that  concern 
the  faith  and  practice  of  the  Christian  Church,  that 
"Where  the  Scriptures  speak  we  speak,  where  it  is 
silent  we  are  silent,"  became  henceforth  the  watch- 
word and  directive  law  of  action  in  the  reformation 
these  people  were  inaugurating.  Some  of  those 
who  first  stood  by  Thomas  Campbell,  when  they 
saw  more  clearly  the  inevitable  logical  result  of  the 
great  principle  now  adopted,  one  after  another  broke 
off  all  connection  with  these  reformers. 

The  primary  object  proclaimed  by  Thomas  Camp- 
bell, viz.,  the  promotion  of  Christian  union  on  the 
Bible  alone,  was  the  guiding  star  of  this  new  move- 
ment. The  company  of  people  who  had  now 
heartily  entered  into  it  soon  began  to  feel  that,  in 
order  to  carry  out  with  successful  effect  their  pur- 
pose, they  must  organize  themselves  into  a  well- 
ordered  permanent  association.  At  a  meeting  held 
on  the  headwaters  of  Buffalo  Creek,  on  the  17th  of 
August,  1809,  it  was  decided  that  they  would 
formally  unite  themselves  into  a  regular  body,  under 
the  name  of  "The  Christian  Association  of  Wash- 
ington"— the  place  being  in  Washington  county. 
This  act  and  this  date  may  be  regarded  as  the  actual 


hitroditctory  Period 


39 


beginning  of  our  reformation  in  an  organized  form. 

It  was  now  thought  proper  to  erect  a  meeting- 
house for  the  regular  assembling  of  the  association. 
The  neighbors,  as  was  customary  in  those  times,  all 
moved  by  good  will  for  the  excellent  man  and  his 
purposes,  as  well  as  for  his  associates,  assembled  and 
erected  a  log  building,  about  three  miles  from  Mount 
Pleasant,  in  Washington  county,  that  could  serve 
for  a  meeting-house  and  also  for  a  schoolhouse. 
So  fittingly  simple  was  the  first  church-building 
reared  in  the  interest  of  the  reformatory  effort  in 
behalf  of  the  restoration  of  apostolic  Christianity,  by 
the  voluntary  co-operation  of  a  rural  people.  No 
ecclesiastical  aspirations,  no  sectarian  ambition,  no 
party  purposes  or  name,  entered  into  the  erection  of 
this  humble  edifice.  The  name  and  cause  of  Christ 
alone  prompted  and  sanctified  the  act  of  these  honest 
souls.  May  it  ever  be  so  with  every  house  erected 
for  the  worship  and  preaching  of  the  people  who 
strive  to  restore  among  men  the  ancient  gospel  and 
order  of  things! 

Near  by,  in  the  house  of  Mr.  Welch,  a  worthy  farm- 
er who  was  a  friend  of  the  association,  Mr.  Campbell 
had  his  hospitable  home.  Here  he  had  a  little  room 
upstairs,  where  he  spent  his  leisure  time  in  quiet 
study,  for  he  was  a  scholarly,  studious  man;  and  in 
the  extraordinary  circumstances  in  which  he  now 
found  himself,  he  felt  that  he  needed  these  days  of 
undisturbed  retirement,  to  prepare  himself  to  meet, 
in  wisdom  and  the  fear  of  God,  the  crisis  through 
which  he  and  those  united  with  him  were  passing. 

It  had  been  decided  that  a  declaration  should  be 


40     '  Reformation  of  the  Nmeteeitth  Century 

made  to  the  public,  setting  forth  clearly  and  fully 
the  character  and  purposes  of  the  association.  In 
the  ''prophet's  chamber,"  at  Mr.  Welch's  house, 
Thomas  Campbell  now  wrote  the  Declaration  and 
Address^  which  became  so  famous  in  the  early  his- 
tory of  our  reformation.  When  he  had  finished  it 
he  laid  it  before  a  special  meeting  of  the  association, 
by  which  it  was  unanimously  approved  and  ordered 
to  be  published,  September  7,  1809. 

It  is  impossible,  with  the  limited  space  necessarily 
allowed  to  these  chapters,  to  give  more  than  the 
briefest  outline  of  this  remarkable  document.  This 
will  be  done  in  the  next  chapter. 


IV. 


DECI.ARATION  AND  ADDRESS. 

The  Declaration  and  Address  is,  in  its  substance 
and  spirit,  as  well  as  in  its  vigorous  and  scholarly 
style,  the  most  notable  historical  document  of  the 
initiatory  period  of  our  reformatory  movement.  It 
is  worthy  of  the  perpetual  remembrance  and  diligent 
study  of  our  people.  It,  and  the  Appeal  to  the 
Synod,  prove  to  us  that  this  great  enterprise  to 
restore  in  spirit  and  form,  in  doctrine  and  life,  apos- 
tolic Christianity,  was  conceived  and  projected  in  its 
principles  by  Thomas  Campbell,  in  remarkable  com- 
pleteness and  clearness,  before  his  son  Alexander  had 
yet  reached  the  shores  of  this  Western  world. 

It  is  proper,  therefore,  that  the  essential  principles 
set  forth  in  the  Declaration  and  Address  should  be 
here  noted. 

The  admirable  introduction  setting  forth  and  de- 
ploring the  existing  distracted  state  of  the  Church, 
concludes  with  these  words: 

^'Our  desire,  therefore,  for  ourselves  and  our 
brethren  would  be,  that,  rejecting  human  opin- 
ions and  the  inventions  of  men  as  of  any  authority, 
or  as  having  any  place  in  the  Church  of  God, 
we  might  forever  cease  from  further  contentions 
about  such  things,  returning  to  and  holding 
fast  by  the  original  standard,  taking  the  Divine 
Word   alone   for   our   rule,  the    Holy    Spirit  for 

(40 


42     ■  Reformatio}!  of  the  Nineteenth  Centtcry 

our  teacher  and  guide  to  lead  us  into  all  truth,  and 
Christ  alone,  as  exhibited  in  the  Word,  for  our  sal- 
vation; and  that  by  so  doing  we  may  be  at  peace 
among  ourselves,  follow  peace  with  all  men  and 
holiness,  without  which  no  man  shall  see  the  Lord. 
Impressed  with  these  sentiments  we  have  resolved  as 
follows:  * 

*  *  .  .  .  That  we  form  ourselves  into  a  religious 
association  under  the  denomination  of  The  Christian 
Association  of  Washington^  for  the  sole  purpose  of 
promoting  simple  evangelical  Christianity,  free  from 
all  mixture  of  human  opinions  and  inventions  of 
men. 

.  .  .  That  this  Society  by  no  means  consid- 
ers itself  a  Church,  nor  does  it  at  all  assume  to  itself 
the  powers  peculiar  to  such  a  society."  But  we  unite 
merely  as  voluntary  advocates  of  Church  reforma- 
tion, and  as  possessing  the  powers  common  to  all  in- 
dividuals who  may  please  to  associate,  in  a  peaceful 
and  orderly  manner,  for  any  lawful  purpose — namely 
the  disposal  of  their  time,  counsel  and  property  as 
they  may  see  cause. 

It  is  evident  from  these  resolutions  that  this  peo- 
ple did  not  propose  to  organize  a  new  ecclesiastical 
body;  their  effort  was  altogether  tentative;  they  did 
not  foresee  the  end  to  which  their  action  would 
finally  lead. 

Thus  far  this  movement  had  progressed  when 
Alexander  Campbell  arrived  with  the  family  from 
Ireland,  September  29,  1809. 


*  Our  limits  allow  us  to  cite  only  the  leading  parts  of  these 
resolutions. 


Introductory  Period 


43 


ALEXANDER  CAMPBELL  JOINS    HIS    FATHER   IN  HIS 
REFORMATORY  EFFORT. 

Thomas  Campbell,  after  the  reunion  of  the  family 
in  the  New  World,  at  once,  as  a  matter  of  the  first 
concern  with  him,  gave  a  full  detail  of  the  events 
already  related  to  his  son  Alexander,  and  desired 
especially  that  he  should  read  and  consider  the  Dec- 
laration and  Address  which  was  now  in  the  hands  of 
the  printer.  This  Alexander  did;  and  he  at  once 
heartily  approved  of  his  father's  course,  and  of  the 
principles  advocated  by  him.  A  new  world  of 
thought  and  life  was  opened  to  him.  His  experi- 
ence in  Ireland  and  Scotland  had  well  prepared  him 
for  this;  the  spirit  of  the  reformer  was  already  in 
him.  The  mighty  purpose  of  a  thorough  religious 
reformation,  such  as  was  outlined  in  his  father's  de- 
fense before  the  Synod  and  in  the  Address,  now 
took  complete  possession  of  his  soul.  From  that  day 
forth  the  son  and  the  father — these  two  remarkable 
men — were  one  in  the  work  to  which  God  had  so  sig- 
nally called  them.  The  Son  was  needed  to  execute, 
with  his  extraordinary  power  of  mind  and  spirit,  the 
enterprise  inaugurated  in  great  wisdom  by  the  father. 
No  one  could  have  been  more  competent  to  under- 
stand his  father  and  so  prompt  to  sympathize  and 
co-operate  with  him. 

Alexander  Campbell  at  once,  although  in  a  very 
unpretending  way,  began  by  voice  and  pen  to  advo- 
cate the  proposed  religious  reform.  He  felt,  and  so 
declared,  that  this  was  to  be  the  mission  of  his  life. 

A  lawyer  of  Pittsburgh,  Mr.  Mountain,  who  had 


44      Reformation  of  tJie  Nineteenth  Century 

become  acquainted  with  him,  recognizing  his  un- 
usual ability,  proposed  to  him  to  take  charge  of  an 
academy  in  that  city  with  a  salary  of  $i,ooo — a 
large  sum  for  that  day.  He  declined  the  offer,  stat- 
ing that  he  felt  it  his  duty  from  henceforth  to  give 
his  entire  life,  under  God,  to  the  furtherance  of  the 
reformation  his  father  had  begun.  This  act  becomes 
the  more  significant  with  this  young  man,  when  it  is 
understood  that  the  family  w^as  poor,  and  that  he  as 
the  oldest  son  was  now,  as  he  had  been  in  Ireland, 
next  to  the  father  its  mainstay. 

Thomas  Campbell,  delighted  with  his  son's  noble 
determination,  now  urged  him,  in  order  that  he 
might  prepare  himself  well  for  the  great  work  before 
him,  "to  free  himself  from  all  secular  concern;  to 
retire  to  his  chamber,  to  take  up  the  Divine  Book 
and  make  it  the  subject  of  his  study  for  at  least  six 
months.''  Such  facts  as  these  in  the  lives  of  these 
two  men,  must  not  be  forgotten.  They  show  the 
spirit  of  wisdom,  of  piety  and  devotion  to  divine 
truth  that  impelled  and  directed  the  originators  of 
our  reformation. 

From  this  time  forth  father  and  son  gave  them- 
selves with  great  zeal  to  the  cause  which  they  had 
espoused.  They  preached  in  private  houses,  in 
schoolhouses,  in  barns,  under  the  green  trees — wher- 
ever a  door  was  opened  to  them — and  with  power. 

The  youthful  Alexander  soon  attracted  public 
attention  by  his  unusual  ability  as  a  speaker.  The 
first  year  he  preached  one  hundred  and  six  sermons. 
His  first  discourse  was  delivered  July  15,  1810. 

The  field  of  the  ministry  of  the  Campbells  was  at 


Introductory  Period 


45 


this  time  still  chiefly  Washington  county,  Pennsyl- 
vania; but  it  extended  also  to  the  neighboring 
regions  of  Pennsylvania,  to  Western  Virginia  and 
Ohio. 

BRUSH  RUN  MEETING  HOUSE  BUILT. 

Ere  long  the  Christian  Association  began  to  feel 
the  need  of  a  regular  place  of  meeting  of  their  own. 
They  selected  a  site  on  Brush  Run  near  its  junction 
with  Buffalo  Creek.  Before  the  house  was  erected 
a  meeting  was  held  near  the  ground,  September  i6, 
1810,  and  from  a  stand  under  a  wide-spreading  tree, 
Alexander,  at  the  request  of  the  Association,  deliv- 
ered a  discourse.  The  text,  chosen  with  reference 
to  the  occasion,  was  the  seventh  verse  of  the  eighth 
chapter  of  Job,  "Though  thy  beginning  was  small, 
thy  latter  end  should  greatly  increase."  This  be- 
ginning was  indeed  small;  the  Brush  Run  congre- 
gation numbered  only  about  thirty  members.  The 
text  and  the  sermon,  however,  revealed  the  strong 
faith  of  these  heroic  men  in  their  enterprise,  which 
they  believed  was  of  God;  they  were  a  prophecy 
that  has  been  wonderfully  fulfilled.  The  little  val- 
iant company  under  the  green  tree  on  the  banks  of 
Brush  Run  has  now  become  a  mighty  host  of  more 
than  a  million,  still  holding  fast  to  the  same  great 
purposes  and  the  same  convictions  which  were  pro- 
claimed on  that  day  by  the  ardent  young  reformer. 

Alexander  Campbell's  influence  as  a  preacher  and 
also  as  a  writer  was  increasing  every  day,  even  with 
those  who  did  not  sympathize  with  the  cause  he  was 


46       Reformatio?!  of  the  Nineteenth  Century 

pleading.  Men  could  not  but  lend  a  willing  and 
gratified  ear  to  a  preacher  of  such  power.  They 
were  forced  to  honor  his  bold  plea  for  Christian 
union,  for  the  Bible  alone  as  against  human  creeds, 
and  for  the  liberation  of  the  souls  of  men  from  the 
bondage  of  "the  traditions  of  men."  And  his  pow- 
erful method  of  argument,  his  wonderful  familiarity 
with  the  Scriptures,  the  freedom  of  his  style  from 
theological  jargon,  his  superior  erudition,  together 
with  his  masterly  use  of  the  English  tongue,  gave 
him  such  dominion  as  a  preacher  over  the  minds  of 
men  as  no  other  man  in  the  pulpit  could  share  with 
him  in  that  region  and  at  that  day. 

Thomas  Campbell  also  was  a  preacher  of  more 
than  ordinary  power.  His  high  intellectual  endow- 
ments, well  cultivated  by  a  liberal,  ripe  scholarship 
and  extensive  readings;  above  all  his  large  knowl- 
edge of  the  Holy  Scriptures,  together  with  the 
Scotch-Irish  spirit  which,  especially  when  he  was 
wrought  up  by  his  theme,  inspired  him  with  great 
force  of  thought  and  speech — gave  him  a  mastery  in 
the  pulpit  very  rare  among  the  preachers  in  the 
western  part  of  our  country  in  the  early  years  of  this 
century. 

From  what  has  just  been  stated  it  might  be  sup- 
posed that  many  adherents  were  won  in  that  day  by 
the  Campbells  to  their  cause.  But  such  was  not  the 
case.  The  region  in  which  they  began  their  work 
was  but  little  responsive  to  their  reformatory  plea. 
Nowhere  west  of  the  Alleghenies,  perhaps,  could  a 
more  religiously  conservative  population  be  found 
than  that  in  the  extreme  southwestern  corner  of 


Introductory  Period 


47 


Pennsylvania;  and  the  adjoining  regions  of  Virginia 
and  Ohio  were  settled  by  the  same  class  of  people.  It 
was  a  thoroughly  Presbyterian  population,  firmly 
fixed  in  its  religious  convictions  and  habits.  Their 
opposition  to  this  community  of  reformers  became 
still  more  intensified  when  these  had  abandoned 
infant  baptism. 

It  was  not  in  that  part  of  our  country  that  our 
reformatory  plea  received  its  first  strong  impulse  of 
success.  To  this  day  our  cause  is  not  very  popular 
there.  The  same  is  true  of  the  Baptists;  they  were 
very  weak  in  that  region  then,  and  are  not  strong 
there  now.  The  first  wide  *door  was  opened  to  this 
reformatory  effort  when  the  Campbells,  with  the 
small  body  of  their  adherents,  united  with  the  Bap- 
tists. This  will  be  related  in  the  succeeding 
chapter. 

Yet  the  good  cause  gradually  won  converts,  and 
these  were  men  and  women — not  a  few  of  the  lat- 
ter— of  intelligence,  of  serious  religious  temper  and 
well  versed  in  the  Word  of  God,  who  were  gained  by 
the  force  of  the  plea.  Neither  of  the  Campbells  was 
ever  a  "  proselyter,''  as  is  well  known.  Their 
strength  lay  in  the  ^'strong  reasons'*  which  they 
offered  to  the  understanding  and  the  conscience. 

Another  important  fact  deserves  to  be  stated  here. 
Although  the  Campbells  were  now  acting  under  the 
powerful  inspiration  of  the  extraordinary  religious 
reform  to  which  they  had  so  wholly  given  them- 
selves, and  which  brought  them  into  an  even  more 
intensified  conflict  with  the  religious  world  around 
them,  yet  they  did  not,  as  would  have  been  very 


48       Reformation  of  the  Nineteenth  Century 

natural,  devote  themselves  in  their  preaching 
entirely  to  the  questions  of  controversy  which  this 
contest  for  truth  involved.  Certainly  they  grew 
daily  stronger  in  this  inevitable  good  warfare.  But 
their  fitness  for  the  great  mission  of  reformers  was 
signally  revealed  by  the  constant  attention  which 
they  gave  in  their  teaching  to  the  practical  side  of 
Christian  doctrine  and  life.  They  could  not  be  men 
of  one  idea,  even  so  great  a  one  as  that  of  the 
mighty  reform  which  they  were  pleading.  With 
them  piety  towards  God  and  holiness  of  life  were 
always  the  chief  matters  of  moment  in  the  pulpit 
and  in  their  writings. 

OVERTURE  FOR  UNION   WITH  THE  PRESBYTERIANS. 

Thomas  Campbell  could  not  brook  the  thought  of 
forming  another  religious  party;  and  yet  the  Chris- 
tian Association  fast  was  tending  in  that  direction. 
He  was,  therefore,  readily  inclined  to  accept  the 
suggestion  of  some  liberal-minded  Presbyterian  min- 
isters, v/ho  highly  esteemed  him,  to  make  a  proposal 
to  the  Pittsburgh  Synod  to  be  received  by  them, 
with  his  brethren,  ^'into  ministerial  and  Christian 
fellowship."  Alexander  did  not  agree  with  his 
father  in  the  wisdom  of  this  step,  and  looked  for  no 
good  results  from  it. 

The  Synod,  meeting  at  Washington,  in  October, 
1810,  heard  the  application  from  Thomas  Campbell 
personally;  they  unanimously  rejected  it.  At  Mr. 
Campbell's  request  the  Synod  gave  as  its  reasons, 
among  other  minor  things,    "i.    That  he  had  ex- 


Introductory  Period 


49 


pressed  his  belief  that  there  are  some  opinions  in 
the  Confession  of  Faith  not  founded  in  the  Bible, 
but  had  avoided  designating  them;  2.  That  he  had 
declared  infant  baptism  unauthorized  by  the  Scrip- 
ture; that  it  was  a  matter  of  indifference,  while  he 
still  was  practicing  it;  3.  Because  he  opposed 
creeds  and  confessions  as  injurious  to  the  interests  of 
religion,  and  countenanced  his  son  in  preaching 
without  any  regular  authority."  The  vSynod  at  the 
same  time  expressed  the  highest  regard  for  the 
character  of  the  applicant. 

This  decision  was  a  wise  one.  The  Synod  could 
not  grant  the  liberty  these  reformers  demanded. 
Indeed,  Thomas  Campbell  did  not  offer  to  unite 
with  the  Synod  as  a  Presbyterian;  he  could  not 
do  this. 

The  final  separation  of  the  Christian  Association 
from  all  pedobaptist  denominational  alliance  was 
inevitable,  a  logical  necessity.  From  this  hour 
forth  the  tendency  of  these  reformers  was  in  a 
straight  line,  unobstructed  and  rapid,  towards  apos- 
tolic Christianity. 
4 


V. 


CAMPBELI^'S  CONNECTION  WITH  THE  BAPTISTS. 

The  story  of  the  early  years  of  our  effort  to  restore 
apostolic  Christianity — the  years  which  constituted  its 
formative  period — deserves  for  many  reasons  to  be 
studied  anew,  and  diligently  and  profoundly,  by  the 
present  generation  of  our  people,  in  order  that  those 
into  whose  hands,  under  God,  the  destiny  for  the 
present  and  the  future  of  this  great  cause  is  commit- 
ted, may  well  understand  what  were  its  motives  and 
character;  and  that  so  they  may  keep  it  true  to  its 
exalted  aim.  They  will  thus  gather  renewed,  strong 
and  steadfast  confidence  in  it,  and  be  filled  with  the 
lofty  inspiration  which  its  purpose,  its  character  and 
splendid  achievements  should  awaken  in  the  hearts 
of  the  true  men  and  women  who  to-day  are  its 
legitimate  inheritors  and  representatives. 

I  have  been  asked  to  set  forth,  within  the  limits  of 
a  single  paper,  the  history,  in  its  salient  points,  of 
the  early  relations  of  the  Campbells  to  the  Baptists. 

The  connection  of  the  Campbells,  father  and  son, 
especially  that  of  the  latter,  with  the  Baptists,  in  the 
beginning  of  their  activity  as  reformers,  had  a  very 
important  influence  on  the  tendency  and  the  devel- 
opment of  the  reformation  which  they  advocated. 
This  chapter  of  our  history  furnishes  lessons  of  great 


Introductory  Period 


51 


value  to  us  as  standard-bearers  of  the  cause  to  whicli 
they  devoted  their  lives. 

QUESTION  OF  BAPTISM. 

Neither  Thomas  Campbell  nor  his  son  Alexander, 
when  they  first  conceived  the  idea  of  the  union  of 
all  Christians  on  the  foundation  of  the  New  Testa- 
ment alone,  regarded  the  question  of  baptism  as  of 
any  special  moment  in  this  great  controversy.  As 
many  do  to-day,  they  believed  that  such  a  union 
could  be  accomplished  and  could  exist  without  dis- 
turbing the  differences  of  belief  and  practice  relative 
to  this  ordinance.  The  religious  agitators,  such  as 
Walker  and  others,  with  whom  Alexander  Campbell 
in  his  youth  had  come  in  contact  in  Ireland  and 
Scotland,  and  who  exercised  no  little  influence  on 
his  mind,  had  never  touched  in  any  reformatory 
way  the  baptismal  controversy.  Indeed,  he  had 
had,  thus  far,  but  a  very  limited  personal  acquaint- 
ance with  the  Baptists.  In  a  sermon  on  the  com- 
mission, delivered  by  him  in  February,  18 10,  and 
repeated  in  May  and  June,  1811,  he  said:  "As  I  am 
sure  it  is  unscriptural  to  make  this  matter  a  term 
of  communion,  I  let  it  slip.  I  wish  to  think  and  let 
think  on  these  matters."  His  father  was  in  entire 
accord  with  him  in  this  respect. 

But  when  these  earnest  reformers — the  son  always 
in  the  lead — proceeded  to  a  strict  application  of  the 
rule  already  adopted  by  them,  viz.,  that  everything 
in  the  doctrine  and  practice  of  the  church  should  be 
tested  by  the  Holy  Scriptures  as  the  supreme  and 


Reforinatioii  of  the  Nineteenth  Century 


final  tribunal  of  decision,  they  soon  found  that  bap- 
tism was,  especially  now,  a  question  of  great  mo- 
ment, and  had  to  be  regarded  in  a  real  effort  to  re- 
store primitive  Christianity. 

We  need  not  go  into  the  detailed  history  of  how 
the  Campbells  came  to  this  conclusion.  Suffice  it  to 
say  that  they  soon  came  to  see  that  infant  baptism 
and  sprinkling  and  pouring  were  wholly  unknown  to 
the  New  Testament;  that  only  believing  penitents 
were  proper  scriptural  subjects,  and  that  immersion 
was  the  one  true  meaning  of  baptism  and  the  only 
practice  of  the  primitive  church.  This  decided  the 
matter  with  these  men  of  supreme  loyalty  to  the 
Bible. 

The  discovery  of  true  apostolic  baptism,  as  to  its 
form  and  subject,  at  ouce  led  the  reformers  to  the 
further  question  of  its  scriptural  object.  This,  too, 
had  been  greatly  darkened  by  the  traditions  of  the 
churches,  in  practice  and  preaching,  even  more  than 
in  the  creeds. 

As  soon  as  the  Campbells  and  their  associates  had 
reached  a  correct  conclusion  on  baptism,  in  prompt 
obedience  to  the  divine  law  they  were  baptized  in 
the  primitive,  scriptural  way,  and  on  a  simple  pro- 
fession of  their  faith  in  Christ.  Elder  Mathias  Luce, 
the  Baptist  preacher  to  whom  application  was  made 
to  administer  the  ordinance,  at  first  hesitated  bccattse 
it  was  not  accordi^ig  to  Baptist  usage  to  baptize  can- 
didates without  a  previous  satisfactory  '^experi- 
ence;'^  but  finally  he  yielded,  believing  that  the 
proper  conditions  were  present.  The  Campbells, 
and  others  with  them,  were  immersed  by  Elder 


Introductory  Period 


53 


Luce  in  June,  1812.  These  reformers,  under  such 
brave  leaders,  from  the  very  first  were  boldly  deter- 
mined on  a  return  in  all  things  to  the  apostolic 
order,  to  the  rejection  of  all  unscriptural  traditions, 
however  reasonable  and  cherished.  God  be  thanked 
for  this! 

THE  FIRST  CHURCH. 

The  little  Brush  Run  Church  now  in  a  manner 
stood  alone.  The  Campbells  felt  that  this  was  not 
in  harmony  with  their  aims.  They  did  not  wish  to 
appear  as  establishing  a  new  religious  party.  For 
this  reason,  and  because  of  strong  solicitations  from 
Baptists,  they  were  received  into  the  association 
nearest  them;  not,  however,  without  objections  on 
the  part  of  a  few  preachers,  because  this  little  con- 
gregation insisted  on  being  received  on  the  simplest 
scriptural  conditions,  without  consenting  to  any 
creed  beyond  the  Bible.  The  Philadelphia  Confes- 
sion of  Faith  was  then  the  standard  among  the 
Baptists. 

This  connection  with  the  Baptists  became  eventful 
with  these  reformers.  It  continued  some  fifteen 
years  or  more,  a  good  part  of  the  time  more  formal 
than  real.  No  little  opposition  was  manifested  from 
the  very  first  against  A.  Campbell  by  some  Baptist 
preachers,  doubtless  to  a  good  degree  from  jealousy 
of  his  superior  talents  and  influence,  but  mainly,  we 
must  believe,  because  of  wide  doctrinal  differences, 
to  be  stated  hereafter  in  this  paper. 

It  remains  to  consider,  as  briefly  as  possible,  the 
effect  on  the  history  of  the  Reformation  of  this 


54       Reformation  of  the  Ninetee^ith  Century 

association  of  the  reformers  with  the  Baptists. 

Up  to  the  time  when  this  union  took  place  the 
range  of  the  influence*  of  the  Campbells  and  their 
associates  was  limited.  The  alliance  with  the  Bap- 
tists at  once  gave  to  them  an  open  door  to  large 
communities  of  churches  and  people.  It  was  among 
the  Baptists  that  the  first  strong  gains  of  adherents 
were  made,  and  a  broad  and  firm  foundation  was 
laid  for  the  cause  which  A.  Campbell  was  pleading 
with  such  wonderful  power  and  devotion. 

The  Baptists  were  naturally  more  ready  to  listen 
to  the  argument  for  a  return  to  the  New  Testament 
order  of  things  than  any  other  Protestants,  because 
they  had  for  centuries  been  the  very  people  who  had 
bravely  borne  aloft  the  banner  of  apostolic  Chris- 
tianity against  the  corruptions  of  the  church  in 
doctrine  and  life.  It  was  they  who  had  come  back 
to  the  great  doctrine  of  a  converted  chnrch  by  means 
of  the  baptism  of  penitent  believers  only,  against 
pedobaptist  Christendom — which  meant  the  whole 
Christian  world.  And  it  was  they  who  had  restored 
immersion  as  the  true  scriptural  form  of  the  ordi- 
nance. We  know  what  a  heroic  history  this  had 
been  for  centuries,  glorious  with  martyrdom  in  every 
Christian  land  w^here  these  apostles  of  primitive 
Christianity  appeared.  It  cannot  pass  our  observa- 
tion and  appreciation  that  it  is  the  union  of  our 
fathers  with  these  people — providential  and  inevita- 
ble, a  logical  fact,  we  may  say — that  gave  the  first 
strong  impulse  to  our  cause,  and  to  which,  beyond 
all  question,  so  much  of  its  wonderful  success  must 
be  attributed. 


Introductory  Period  55 


A  WIDER  FIELD. 

As  soon  as  A.  Campbell  espoused  the  great  argu- 
ment of  believers^  immersion  as  the  only  true  bap- 
tism, and  with  the  learning  and  the  wonderful  power 
of  mind  and  spirit  he  revealed,  so  unusual  then  in 
the  field  of  his  activity,  thousands  of  Baptists  were 
won  by  him  to  the  cause  to  the  advocacy  of  which 
he  had  devoted  his  life. 

Very  soon  the  baptismal  question  came  to  the 
front  as  a  logical  necessity;  and  it  must  stand  there 
as  long  as  pedobaptism  dominates  in  Christendom. 
Mr.  Campbell,  in  the  beginning  of  his  debate  with 
McCalla  in  1823,  called  baptism  "the  most  impor- 
tant institution  of  the  Lord  of  Glory;"  to  this  view 
he  had  come. 

The  Baptists,  especially  in  the  West,  had  now 
found  in  this  ardent  reformer  an  advocate  of  their 
cause  against  prevailing  pedobaptism  such  as  they 
had  never  had  before.  His  debates  with  Mr.  Walker 
in  Eastern  Ohio,  in  1820,  and  with  McCalla  in  Ken- 
tucky, in  1823,  served  to  increase  their  admiration 
of  his  power  as  their  great  champion. 

The  sphere  of  this  new  and  really  novel  campaign 
for  a  strict  return  to  New  Testament  Christianity, 
with  apostolic  baptism  as  one  of  its  most  attractive 
features,  extended  at  once,  by  reason  of  this  alliance 
with  the  Baptists,  over  the  populous  region  of 
Eastern  Ohio,  Western  Pennsylvania  and  North- 
western Virginia  along  the  Ohio  River,  constituting 
together  an  extensive  territory,  inhabited  by  a 
deeply  religious  and  wide-awake  people.    lu  the 


56       Reformation  of  the  Nineteenth  Ce7itury 

West,  in  an  extraordinary  manner,  the  power  of  this 
great  plea  was  felt  in  parts  of  central  and  the 
extreme  southwestern  portion  of  Ohio,  especially  in 
Cincinnati.  Thence  it  crossed  the  Ohio  River  into 
Kentucky,  and  found  ready  acceptance  and  develop- 
ment in  that  splendid  territory  of  which  Lexington 
is  the  center,  in  Louisville,  in  Mason  county,  and  in 
other  parts  of  the  state. 

In  the  regions  and  localities  which  have  been 
named  the  strong  foundations  of  the  success  and 
growth  of  the  cause  of  our  Reformation  were  laid; 
here  it  won  its  first  great  victories.  What  we  have 
since  witnessed  elsewhere  of  progress  and  triumphs 
has  been  largely  the  further  expansion  out  from 
these  original  centers  of  our  power.  We  must  not 
fail  to  add  here,  also.  Eastern  Virginia,  where,  at 
an  early  date,  in  a  very  direct  manner  through  the 
Campbells  personally,  the  new  and  welcome  message 
of  a  restoration  of  primitive  Christianity  was 
preached,  and  with  much  success. 

In  all  these  fruitful  fields  the  presence  of  the  Bap- 
tists was  the  occasion  and  opportunity  for  the 
reformer;  to  them  he  came,  with  them  was  the 
sphere  of  his  efforts  and  his  influence.  It  is  a  most 
interesting  study  to  trace  the  development  of  this 
reform  through  the  lines  of  Baptist  churches  and 
people.  Lack  of  space  forbids  our  undertaking  this 
inviting  task  here. 

In  Ohio  the  entire  Mahoning  Association  passed 
over  bodily  into  the  reformatory  current,  and  with 
extraordinary  enthusiasm.  This  Association  ex- 
tended from  the  Ohio  River,  taking  Wellsburg  and 


Introductory  Period 


57 


Steubenville  as  a  point  of  departure,  to  the  extreme 
northern  part  of  the  state.  The  Stillwater  Associa- 
tion, also  in  Ohio,  embracing  Harrison,  Belmont 
and  Guernsey  counties  as  its  chief  territory,  followed 
in  the  wake  of  Mahoning.  Large  numbers  of  the 
Baptists  in  this  broad  and  important  region  were 
won  to  the  new  cause.  In  many  instances  they 
took  with  them  the  meeting-houses.  While  the 
congregations  abandoned  the  denominational  name, 
they  were  still  known  in  popular  speech  as  Baptist 
churches.  As  examples  may  be  mentioned  the 
church  at  Wellsburg,  Va.,  which  in  1850,  when  I 
preached  there,  was  often  yet  called  "the  Baptist 
Church."  So  the  congregation  in  Cincinnati,  then 
meeting  at  the  corner  of  Walnut  and  Eighth  Streets, 
our  oldest  church  in  that  city,  was  in  1856,  when  I 
ser\^ed  it,  still  known  in  the  court  records  as  a  Bap- 
tist Church.  The  congregations  at  Somerset,  Pa., 
at  New  Lisbon,  Warren,  Wilmington,  Dayton,  Ohio, 
were  organized  originally  as  Baptists. 

REASON  FOR  BAPTIST  OPPOSITION. 

With  this  movement  among  the  Baptists  towards 
the  reformers  came  a  large  number  of  their 
preachers;  indeed,  these  were  as  a  rule  the  leaders. 
The  first  strong  body  of  preachers  that  gathered 
around  A.  Campbell  was  largely  composed  of  these 
"Reformed  Baptists,"  as  they  were  called.  Many 
names  familiar  to  the  older  men  yet  living  among  us 
were  of  this  early  pioneer  class  of  warriors,  such  as 
Walter  Scott,  Adamsou   Bentley,    the   Nestor  of 


58       Reformation  of  the  Nineteenth  Cejtttcry 

Eastern  Ohio;  D.  S.  Burnet  and  James  Challen,  of 
Southwestern  Ohio;  T.  M.  Henley,  R.  L.  Coleman, 
James  Goss,  of  Virginia,  and  a  * 'glorious  company'' 
of  imperial  men  like  John  Smith,  J.  T.  Johnson  and 
P.  S.  Fall,  of  Kentucky.  It  was  my  good  fortune 
to  be  well  acquainted  with  almost  all  of  these  admir- 
able men  and  the  churches  they  brought  with  them. 
The  entire  field  of  Eastern  Ohio,  Western  Pennsyl- 
vania and  Northwestern  Virginia  is  familiar  to  me. 

Looking  at  our  past  history,  it  is  difficult  to  say 
what  would  have  been  the  fortunes  of  A.  Campbell's 
reformatory  enterprise  during  its  first  two  or  three 
decades  if  it  had  not  found  an  admirably  propitious 
field  among  the  Baptists.  It  certainly  would  not 
have  made  the  remarkable  progress  which  signalized 
its  early  history.  This  is  a  fact  we  must  not  forget. 
The  influence  of  our  connection  with  the  Baptists  on 
the  entire  history  of  the  Reformation,  is  a  subject 
worthy  of  our  most  appreciative  study.  In  this 
respect  we  owe  very  much  to  the  Baptists,  in  spite 
of  the  sad  fact  that  they  often  became  our  most 
determined  opponents.  Let  us  not  be  surprised  that 
the  chiefs  of  this  great  people  for  many  years  did 
not  cherish  a  very  fraternal  affection  for  us.  These 
men  remained  sincere  Baptists.  Those  of  their 
number  who  lived  in  the  East  and  who  were  least 
acquainted  with  us  were,  more  than  their  brethren 
in  the  West,  harsh  in  their  judgment  of  us.  They 
had  a  reason  for  this  quite  sufficient  for  them.  Men 
like  Conant,  of  New  York,  and  Bowling,  of  Phila- 
delphia, used  to  say,  "We  cannot  forget  how  these 
'reformers'  captured  our  churches  in  the  West, 


Iittrociitctory  Period 


59 


meeting-houses  and  all,  and  numbers  of  our 
preachers.'^  Looking  at  the  matter  through  their 
eyes  we  will  not  wonder  at  this  feeling  on  their  part 
nor  pass  a  harsh  judgment  against  them. 

DIFFERENCES    BETWEEN    CAMPBELL   AND  BAPTISTS. 

The  connection  between  the  reformers  and  the 
Baptists  could  not  continue.  A.  Campbell  never 
was  a  Calvinist,  and  the  Baptists  were  strong  Cal- 
vinists.  His  views  on  the  relation  of  the  two 
covenants  they  regarded  as  most  unsound.  In  the 
matter  of  spiritual  influence,  in  conversion  espec- 
ially, the  two  parties  were  far  apart.  In  the  ques- 
tions of  the  prerequisites  to  baptism  and  of  its 
object,  the  reformers  passed  away  from  Baptist 
ground..  The  Baptists  were  strict  Trinitarians;  and 
because  A.  Campbell  rejected  the  theological  and 
scholastic  terminology  on  this  important  point  of 
Christian  doctrine,  and  furthermore,  because  men 
had  come  among  us  who  held  to  a  sort  of  semi- 
Unitarian  principles,  the  Baptists,  especially  those 
in  the  East,  where  the  reformers  were  but  little 
known,  and  whose  close  proximity  to  Eastern 
Unitarianisni  brought  them  to  understand  well  its 
true  character  and  its  evil  influence,  looked  for  these 
reasons  with  suspicion  upon  us  as  favoring  this 
* 'heresy."  And  yet,  none  were  more  decided  in 
their  rejection  of  Unitarianism  than  the  Campbells, 
Walter  Scott,  and  their  associates  generally  in  Ohio, 
Pennsylvania  and  Virginia,  and  the  majority,  I 
think,  of  them  also  in  Kentucky.    The  Godhood  of 


6o      Rcfonnation  of  the  Nineteenth  Ce?iticry 

Jesus  was  with  these  men  a  matter  of  supreme 
importance  in  the  doctrine  of  Christ.  Finally,  the 
reformers  all  very  soon  rejected  the  Philadelphia 
Confession  of  Faith,  primarily  because  they  refused 
consent  to  any  human  formula  of  doctrine,  and  also 
because  some  of  this  confession  they  did  not  believe. 

For  all  these  reasons,  therefore,  it  is  evident  that 
a  real  and  lasting  union  between  the  Baptists  and 
the  reformers  was  impossible. 

A.  Campbell,  as  already  stated  in  the  beginning 
of  this  article,  had  at  first  no  very  exalted  opinion  of 
the  Baptists  of  that  day,  because  of  the  amount  of 
bigotry  and  narrowness  he  witnessed  among  them. 
They  were  also,  as  he  saw  them,  generally  very 
illiterate,  the  preachers  as  well  as  the  people.  It  is 
not  impossible,  too,  that  he  may  have  brought  with 
him  from  Ireland  and  Scotland  some  of  the  pre- 
judice against  the  Baptists  prevailing  in  the  British 
Islands. 

But  it  is  perfectly  evident,  that  on  a  better 
acquaintance  with  this  people  he  learned  to  have  a 
high  regard  for  them.  Dr.  Richardson  in  his  Life 
of  A.  Campbell  (Vol.  II.,  page  103),  says:  "During 
his  tour  [in  Kentucky  in  September,  1824],  which 
occupied  nearly  three  months,  he  visited  a  large 
portion  of  the  state,  addressing  everywhere  large 
audiences,  and  greatly  extending  his  influence  and 
acquaintance  with  the  Baptists.  The  notions  he 
had  entertained  concerning  them  as  a  people  in  the 
early  part  of  his  ministry  had  been  greatly  changed 
by  his  intercourse  with  them,  so  that  he  learned  to 
esteem  them  very  highly  and  to  regard  them  as 


Introductory  Period 


6i 


much  nearer  the  primitive  pattern  than  other  relig- 
ious denominations.  He  regarded  their  conceptions 
of  the  Church  of  Christ  as  essentially  correct,  and 
thought  it  would  not  be  difficult  to  eliminate  from 
the  Baptist  churches  such  erroneous  theories  and 
usages  as  had  gained  admission."  Every  one  inti- 
mately familiar  with  Mr.  Campbell  knows  this  to  be 
true. 

To  confirm  the  above  statement  of  Dr.  Richard- 
son, I  add  here  an  expression  from  A.  Campbell's 
lips,  but  a  few  days  before  he  died. 

CAMPBELL'S  OPINION  OF  BAPTISTS. 

In  the  last  week  of  February,  1866,  a  meeting 
was  arranged  at  Pittsburgh  between  prominent 
members  of  a  Baptist  church,  the  preacher  included, 
and  a  number  of  our  people,  to  consider  our  relation 
doctrinally  to  each  other.  It  fell  to  me  to  draw  up 
the  points  to  be  considered  and  to  lead  in  the  dis- 
cussion. This  paper,  with  the  minutes  of  this 
meeting,  is  yet  in  my  possession.  I  held  that  it 
was  wisest  first  chiefly  to  note  the  points  in  which 
we  agreed.  It  was  a  very  delightful  and  profitable 
conference. 

As  soon  as  I  returned  to  Bethany  I  went  to  Mr. 
Campliell.  He  was  alone  in  his  bedroom,  taking 
his  frugal  evening  meal;  he  was  too  unwell  to  meet 
the  family  at  the  table.  When  he  had  heard  the 
good  report  I  brought  of  the  Pittsburgh  Conference, 
he  was  deeply  moved;  tears  were  in  his  eyes.  He 
then  said:    "I  have  always  regretted  that  the  Bap- 


62       Reformation  of  the  Nineteenth  Century 

lists  and  we  had  to  part ;  it  ought  not  to  have  been 
so.  I  had  hoped  that  we  and  that  great  people 
could  have  stood  together  for  the  advocacy  of  apos- 
tolic Christianity.  They  are  worthy  of  such  a 
mission.'^ 

This  was  on  Friday  evening.  On  Sunday  the 
fatal  attack  fell  upon  him,  and  in  a  few  days  he 
died.  I  value  this  almost  dying  testimony  of  the 
illustrious  reformer  to  his  high  esteem  of  the  Bap- 
tists. It  came  from  the  depth  of  his  heart,  as  the 
mature  fruit  of  a  long  and  rich  experience,  and  is 
worthy  of  record,  and  of  appreciation  by  us. 


VI. 


ALEXANDER  CAMPBELIv  AND  HIS  CO-LABORERS — THE 
TWO  CAMPBELLS. 

For  a  number  of  years  after  the  Campbells  had 
entered  upon  their  advocacy  of  a  restoration  of 
primitive  Christianity,  no  man  of  note  had  been 
publicly  won  to  their  cause.  Their  associates  were 
humble,  private  men — some  of  them,  however,  of  a 
high  order  of  mind.  I  knew  them  well  in  their 
advanced  years.  Others,  preachers,  who  looked 
with  attention  and  favor  on  their  novel  but  attract- 
ive plea,  went  as  yet  no  further.  The  first  man  of 
real  power  who  united  fully  with  the  Campbells, 
and  who  was  worthy  to  rank  with  them,  was  Walter 
Scott.  For  years  these  three  valiant  heroes  led  the 
cause.  Such  was  the  judgment  of  A.  Campbell 
himself.  Nearly  twenty  years  after  he  had  first  met 
Scott,  he  thus  writes  to  him: 

"We  were  associated  in  the  days  of  weakness, 
infancy  and  imbecility,  and  tried  in  the  vale  of 
adversity,  while  as  yet  there  was  but  a  handful. 
My  father,  yourself  and  myself  were  the  only  three 
spirits  that  could  (and  providentially  we  were  the 
only  persons  thrown  together  that  were  capable  of 
forming  any  general  or  comprehensive  views  of 
things  spiritual  or  ecclesiastic)  co-operate  in  a  great 
work  or  enterprise.  The  Lord  greatly  blessed  our 
very  imperfect  and  feeble  beginnings." 

(63) 


Reformation  of  the  Nineteenth  Century 


There  is  something  singularly  striking  in  the 
order  in  which  these  three  men  appear  in  the  his- 
torical development  of  the  reform  in  which  they 
were  united;  it  is  natural,  logical,  providential. 
Let  us  study  this  remarkable  fact  in  the  character 
and  role  of  each  one  of  them,  and  in  the  order  in 
which  they  appear  on  the  stage  of  the  historical 
progress  of  their  enterprise. 

The  present  paper  will  be  devoted  to  Thomas  and 
Alexander  Campbell;  the  succeeding  one  to  Walter 
Scott  and  Dr.  R.  Richardson.  The  latter,  the 
youngest  of  the  four,  a  convert  of  Walter  Scott,  was 
from  an  early  date  and  in  a  very  intimate  way  for 
many  years  a  colaborer  of  A.  Campbell.  These  four 
historic  characters  belong  together  in  our  history. 
They  constitute  distinctively  the  group  of  ''A. 
Campbell  and  his  Colaborers." 

THOMAS  CAMPBELL. 

The  inceptive  thought  and  first  purpose  of  this 
extraordinary  movement  had  their  origin  with 
Thomas  Campbell,  the  oldest,  maturest  and  alto- 
gether best  prepared  of  the  first  three  to  take  the 
initiative.    Wherein  lies  the  value  of  this  fact? 

He  was  a  man  of  large  brains,  of  superior  natural 
endowments.  And  what  was  notable  in  him  in  this 
respect  was  the  well-balanced  adjustment  of  these 
gifts.  The  form  of  the  head  at  once  indicated  this 
(he  was  no  roundhead),  and  familiar  acquaintance 
with  the  man  confirmed  it.  He  had  also  received  a 
liberal  education  and  a  rich  literary  culture.  These 
natural  and  acquired  abilities  had  been  expanded 


Introductory  Period 


65 


and  ripened  by  years  of  teaching. 

His  religions  heritage  through  family  training, 
his  preparation  for  the  ministry  in  the  Scotch-Irish 
Presbyterian  Church,  years  of  activity  in  this  sacred 
calling,  as  well  as  his  inclination  of  mind  and  heart, 
all  made  him  most  reverent  of  the  Holy  Scriptures 
and  widely  and  deeply  versed  in  them.  As  with 
Luther  and  Calvin,  ''the  Word  of  God"  was  to  him 
the  sovereign  law  of  decision  in  religion  and  in  the 
conduct  of  life. 

Thomas  Campbell,  to  the  end  of  his  life,  held  the 
profoundest  evangelical  convictions  concerning  the 
Bible  and  Christian  doctrine.  A  valuable  character- 
istic of  this  Christian  hero  was  his  firmness  of  con- 
viction. He  was  not,  as  might  be  supposed  from 
his  marked  courtesy  and  gentleness  of  disposition, 
ready  to  yield  like  Melanchthon  under  hard  pressure, 
on  the  contrary,  as  all  who  well  knew  him  testify; 
he  had  all  the  courage  of  the  Scotch  Covenanter. 
He  never  yielded  when  conscious  of  right  in  any 
important  matter,  especially  when  the  Word  of  God 
was  at  stake.  When  excited  in  discussion,  even  in 
his  old  age,  he  revealed  a  spark  of  the  temper  of 
John  Knox.  I  have  seen  him  maintain  his  ground 
persistently  in  private  argument  for  an  hour  against 
his  son  Alexander. 

Thomas  Campbell's  character  was  adorned  with 
the  charm  of  genuine  courtesy  and  refinement  of 
manners;  he  was  a  true  gentleman,  and  these  quali- 
ties were  worth  much  to  him  as  a  Christian  reformer, 
and  to  us  also. 

The  crowning  grace  of  the  life  of  this  eminent 

5 


66  '     Reformation  of  the  Nineteenth  Ceritury 

servant  of  God  was  his  deep,  unaffected  piety.  It 
was  a  piety  that  was  true  "godliness,"  and  was  like 
that  of  his  great  son,  healthy  and  manly,  free  from 
every  taint  of  pietism. 

Let  the  reader  study  well  the  character-sketch 
here  given,  which  can  be  relied  on  as  accurately 
drawn,  and  then  judge  whether  this  man,  so  admir- 
ably endowed,  was  not  worthy  to  be  a  chosen  instru- 
ment in  the  hand  of  God  to  inaugurate  with  wisdom 
and  effect  an  effort  to  heal  the  wounds  of  a  broken 
church,  to  bring  back  the  spouse  of  Jesus  to  the 
unity  in  spirit,  doctrine  and  life  of  its  earliest  days. 

This  was  the  father's  task — to  project  the  great 
reform.  But  to  bring  it  to  full  development  of 
purpose  and  constitution  of  life  and  then  execute  it 
with  success,  demanded  qualities  Thomas  Campbell 
did  not  possess  in  the  fullness  of  their  required 
strength.  This  office  fell  providentially  to  his  son. 
Let  us  consider  the  situation. 

First,  inevitably  the  reformation  proposed  would 
necessarily  extend  in  its  historic  development  far 
into  the  coming  years. 

Thomas  Campbell  was  born  in  1763,  and  was  not 
far  from  fifty  years  of  age  when  he  wrote  A  Declara- 
tion in  1809,  which  was  a  prospectus  of  the  reformat 
tion;  and  he  had  come  to  America  in  quest  of  health. 
The  movements  he  initiated  called  for  one  of 
younger  years  and  of  more  than  ordinary  enduring 
vigor  of  body  and  mind. 


Introductory  Period 


67 


ALEXANDER  CAMPBELL. 

Alexander  Campbell  was  born  in  1787,  and  was 
therefore  in  1809  in  the  full  strength  of  youthful 
manhood,  stalwart  in  body  and  mind,  capable  of 
enduring  the  strain  on  both  of  these  that  through 
years  of  extraordinary  labor  awaited  him.  He  pos- 
sessed the  indispensable  energy,  necessarily  wanting 
in  the  father,  to  push  forward  the  great  undertaking 
in  the  face  of  great  obstacles  and  opposition.  He 
was,  moreover,  a  powerful  preacher,  which  his 
father  was  not,  an  advocate  bold  and  puissant  before 
the  people,  mighty  in  public  discourse,  in  argument 
and  discussion — just  the  man  needed  with  effect  to 
expound  and  vindicate  in  sermon  and  debate,  by 
mouth  and  by  pen,  the  new  and  extraordinary  plea 
for  a  reform  so  broad  and  so  thorough. 

His  was,  moreover,  by  reason  of  his  age  and  con- 
sequent vigorous  mental  action,  a  spirit  less  con- 
servative, in  which  this  cause  would,  as  it  demanded, 
receive  fuller  and  rapider  development  to  the  fulfill- 
ment of  its  great  purpose  than  it  had  yet  attained  or 
could  possibly  attain  in  the  mind  and  in  the  hands 
of  its  original  projector. 

A.  Campbell  was  qualified  also  by  the  strong 
tendencies  of  his  nature,  being  an  ardent  republican, 
passionately  appreciative  of  the  freedom  of  thought 
and  life  and  of  all  the  grand  opportunities  of  this 
new  world,  to  adjust  himself  in  all  his  efforts  as  a 
reformer  to  the  favorable  conditions  of  the  land  and 
the  people  to  which  God  had  brought  him,  much 
beyond  what  could  have  been  expected  of  his  father, 


68      Reformation  of  the  Nineteenth  Century 

who  had  grown  up  to  advanced  life  amid  the  con- 
servative old  world  of  Ireland.  The  son  was  fitted 
in  every  respect  and  in  fullest  measure  to  be  the 
man  of  strong  action,  who  was  to  take  up  and  carry- 
forward to  large  and  successful  development  the 
glorious  enterprise  so  nobly  and  so  wisely  conceived 
by  the  father.  A  warrior,  a  general  for  great  and 
enduring  campaigns,  was  needed,  and  A.  Campbell 
was  this  man.  The  father  in  council,  the  son  in 
the  field  as  well  as  in  council. 

These  were  the  points  of  distinction  between  these 
two  men  of  providence,  but  they  were  distinctions, 
not  opposing  differences;  had  these  existed  their 
hearty  co-operation,  so  needful,  so  complete  and  so 
marked  in  their  entire  history,  could  not  have  been 
maintained. 

In  all  matters  of  essential  importance  to  the  cause 
to  which  they  gave  their  lives  they  were  one;  they 
stood  together.  During  the  entire  period  of  the 
Christian  Baptist,  that  valiant  pioneer,  and  through 
the  first  decade  of  the  Millennial  Harbinger,  Thomas 
Campbell  was  at  his  son's  right  hand  as  writer  and 
counselor;  nothing  important  came  from  the  latter' s 
pen  that  had  not  first  passed  the  judgment  of  the 
former.  The  immense  moment  for  good  to  our  cause 
of  this  co-operation  cannot  be  measured. 

Wherein  consisted  the  important  elements  of 
unity  of  these  two  men? 

A.  Campbell  was  endowed,  as  already  stated,  with 
extraordinary  mental  power.  He  had  also  received 
a  superior  education  and  literary  culture.  He  stood 
forth  in  this  respect  much  above  the  men  among 


Introductory  Period 


69 


whom  he  came  forth  as  a  reformer.  He  had  been 
and  ever  continued  to  be  a  man  of  diligent  study. 
He  revered  the  Bible  and  was  widely  and  deeply 
versed  in  it;  he  was  profoundly  pious,  as  his  father. 

His  religious  and  theological  views,  while  he 
early  learned  to  reject  the  unscriptural  language  of 
the  schools,  were  thoroughly  evangelical.  No 
*4iberal"  neologism,  destructive  of  the  Bible  and  of 
its  faith,  ever  found  acceptance  with  him.  God  be 
thanked  for  this!  I  can  affirm  this  with  perfect 
confidence,  that  if  any  changes  in  this  respect 
occurred  in  him  through  his  riper  years,  they  were 
always  in  the  direction  of  great  conservatism  on  all 
points  of  Christian  doctrine.  This  might  naturally 
be  expected  of  a  man  of  such  a  faith  and  such  relig- 
ious training.  He  never  would  for  a  moment 
tolerate  tendencies  that  weakened  our  faith  in  the 
deity  of  Jesus  Christ.  "The  three  persons  in  the 
Godhead"  was  with  him  a  constant  theme  of  dis- 
course. Unitarianism,  any  form  of  Arianism,  was 
always  an  object  of  extreme  aversion  to  him. 

As  a  man  of  large  intellectual  power,  of  rich 
knowledge,  of  learning  and  culture,  of  broad  views 
that  saved  him  from  narrowness  and  fanaticism  and 
gave  him  a  generous  appreciation  of  all  that  was 
true,  good  and  great  in  the  religious  and  secular 
world,  as  a  man  of  high  and  noble  aims,  Alexander 
Campbell  could  "stand  before  kings,"  before  the 
kingliest  of  audiences,  and  win — force  if  need  be — 
respect  for  his  cause. 

This  is  a  most  extraordinary  fact,  that  these  two 
men  of  God  so  admirably  adapted,  the  one  to  inau- 


70       Refonnation  of  the  Nineteenth  Century 

gurate,  the  other  to  "execute  the  great  reformatory 
movement,  should  be  father  and  son,  both  inspired 
by  the  same  spirit,  urged  on  by  the  same  holy 
motives,  sustained  by  the  same  strong  faith,  united 
in  the  same  fervent  piety  towards  God  and  his  Word; 
sharing  in  profoundest  conviction  the  same  perfect 
acceptance  of  all  the  great,  fundamental,  eternal 
truths  of  the  doctrine  of  Christ;  and  laboring  side  by 
side  in  their  exalted  mission  in  closest  fellowship  of 
mind  and  heart,  and  in  reverent,  loving  respect  for 
each  other  to  the  end  of  their  days;  for  this  perfect 
concord  of  these  great  spirits  continued  with  the  son 
even  when  the  father  had  passed  on  to  the  highei 
life. 


VII. 


ALEXANDER  CAMPBELL  AND  HIS  COLABORERS — 
CONCLUDED. 

But  while  the  Campbells  were  so  admirably 
qualified  to  fill  the  measure  of  what  was  wanted  in 
the  men  who  were  to  begin  and  lead  forward  the 
work  providentially  committed  to  them,  there  were 
yet  other  men,  and  other  talents  not  possessed  by 
them  in  the  required  measure,  needed  to  effect  its 
success.  It  has  ever  been  so  in  all  moral  and  relig- 
ious movements.  No  one  man,  and  no  two  men, 
meet  all  the  demands  of  God's  ministry  in  the 
execution  of  any  important  purpose  of  his  among 
men.  It  was  so  with  the  prophets,  and  so  with  the 
apostles  and  the  great  reformers.  God  will  always 
provide  the  men  he  needs. 

WALTER  SCOTT. 

Walter  Scott  came  early  within  the  sphere  of  the 
influence  of  the  reformation,  then  just  in  the  first 
stage  of  its  development.  What  kind  of  a  man 
was  he? 

Walter  Scott  was  born  in  Dumfriesshire,  Scotland, 
October  31st,  1796.  He  was  remarkably  well  pre- 
pared for  the  career  into  which  the  hand  of  God  led 
him.  No  one  could  see  him  without  being  impressed 
by  his  striking  appearance;  a  large,  well-developed 
head,  betokening  unusual  intellectual  power;  bright, 

(71) 


Re/ormatioit  of  the  Nineteenth  Century 


keen,  searching  eyes,  revealing  intelligence;  an 
enthusiastic  spirit,  earnestness  of  character  and 
kindliness  of  heart.  His  finely-formed  Scotch  nose 
denoted  vigor  of  purpose.  His  large  mouth  was 
that  of  an  orator.  I  have  often  heard  him  say, 
**The  mouth  has  much  to  do  in  making  a  preacher.'' 

He  received  a  fine  classical  education  at  the 
University  of  Edinburgh;  was  a  man  of  a  rich 
literary  culture;  his  reading  had  been  extensive  and 
in  the  best  literature.  His  gifts  as  a  preacher  were 
of  a  high  order;  his  language  was  always  the  purest 
and  choicest  English,  chaste,  elegant,  and  at  times 
he  rose  to  the  sublime. 

The  crown  of  all  that  was  excellent  in  this 
remarkable  man,  was  his  exalted  religious  and  spir- 
itual inner  and  outer  life.  An  all-pervading  devout- 
ness  of  spirit  marked  all  his  thoughts,  words  and 
actions.  An  unaffected  piety  and  a  reverence  for 
God  and  his  Word  gave  grace  to  his  character.  He 
had  been  reared  in  the  strict  life  of  the  Scotch 
Presbyterian  Church  and  was  intended  for  the  min- 
istry. The  Bible  had,  from  his  childhood,  been 
with  him  the  chief  object  of  devout  study.  I  have 
never  come  in  contact  with  a  man  more  largely  and 
deeply  versed  in  the  Holy  Scriptures  than  Walter 
Scott.  With  his  poetic,  imaginative  spirit,  the 
Hebrew  poetry  of  the  Old  Testament  had  for  him  a 
special  charm.  He  had  early  in  life  committed  the 
finest  of  them  to  memory.  His  recitation  of  them — 
gifted  elocutionist  as  he  was — charmed  his  listeners. 
These  psalms  and  other  poetical  passages  of  the 
Bible  ran  like  ''golden  threads"  through  his  sermons. 


Introductory  Period 


73 


Ivike  the  Campbells,  Scott  was.  thoroughly, 
intensely  evangelical;  not  a  trace  of  "liberal'* 
thought  was  ever  discernible  in  his  conception  of 
the  Bible  or  its  doctrine.  The  divinity  of  Jesus 
Christ  was  ever  the  center  of  his  theology;  this  he 
continually  proclaimed. 

This  was  the  man  destined  in  God's  purpose  to 
complete  the  ministry  that  was  to  give  the  first 
effective  impulse  to  the  cause  of  the  "restoration" 
of  the  apostolic  gospel,  to  use  Scott's  own  favorite 
term. 

WALTER  SCOTT  AS  THE  PIONEER  EVANGELIST. 

A.  Campbell  took  Scott,  then  living  at  Steuben- 
ville,  teaching  and  preaching,  with  him  to  the 
meeting  of  the  Mahoning  Association  at  New 
Lisbon,  in  August,  1827.  When  this  body  had 
gone  over  into  the  reformatory  cause,  it  was  decided 
that  an  evangelist  should  be  sent  forth  among  the 
churches  it  represented.  At  the  motion  of  A. 
Campbell,  Walter  Scott  was  unanimously  appointed 
to  this  office.  This  was  the  beginning  of  his  extra- 
ordinary career  as  a  preacher. 

Scott  was  the  man  needed  just  at  this  crisis  to 
carry  forward  unto  victory  among  the  people  the 
great  cause  of  the  inaugurated  reform.  As  soon  as 
he  had  come  to  a  clear  understanding  of  "the  gospel 
of  Christ,"  it  set  his  whole  soul  aflame.  He  was 
filled  with  an  all-consuming  passion  to  preach  it  to 
men.  It  was  to  him  the  restored  light  of  heaven 
that  now  shone  forth  in  full  radiance  after  aees  of 
obscuration.    His  speech  was  like  fire;  his  setting 


74       Reformation  of  the  Nineteenth  Century 

forth  of  the  newly-found  truth  was  wondrously 
complete,  exact  and  clear.  The  people  saiv  the 
scriptural  doctrine — such  was  the  logical  accuracy 
and  symmetry  of  his  arguments,  so  vivid  was  his 
presentation  of  it.  It  broke  upon  the  people  like  a 
new  revelation  from  heaven.  The  New  Testament 
— the  whole  Bible — now  became  clearly  intelligible 
to  them. 

And  there  was  such  a  marvelous  simplicity  in  the 
preaching  of  this  man;  all,  of  every  order  of  intelli- 
gence, could  understand  !iim.  His  language  was  of 
the  highest  order  of  classic  excellence,  that  solicited 
the  intelligence  and  captivated  the  best  minds. 
The  spirit  of  a  loving  heart  breathed  through  his 
discourses  and  banished  opposition  where  this  was 
possible.  He  transmitted  his  own  enthusiastic,  pas- 
sionate joy  at  the  newly  discovered  apostolic  faith  to 
the  hearts  of  his  hearers.  Finally,  he  could  awaken 
in  the  souls  of  men  an  intense  sense  of  the  need  and 
the  joy  of  salvation,  of  the  forgiveness  of  sins,  and 
the  wonderful  assurance  of  it  the  gospel  gives,  as 
few  preachers  among  us  have  ever  been  able  to  do. 
His  preaching  carried  the  fire  of  heaven  into  the 
dormant  churches  of  the  Association;  its  effect  was 
as  if  an  earthquake  had  shaken  them. 

I  did  not  hear  Scott  in  these  earliest  days  of  his 
ministry;  afterwards  I  knew  him  well  for  years. 
But  I  have  traversed,  not  many  years  after  his  first 
appearance,  as  familiar  haunts,  all  these  fields  of  his 
great  triumphs.  I  have  lived  among  and  conversed 
with  the  men  and  women  who  witnessed  his  won- 
derful power,  hundreds  of  them  his  converts. 


Introductory  Period 


75 


Walter  Scott's  victorious  progress  among  the 
churches  of  the  Mahoning  Association,  as  their 
evangelist,  was  a  moral  phenomenon.  This  was 
precisely  what  was  wanted  to  plant  firmly  among  the 
people  the  cause  of  the  reformation.  For  this 
important  work  Scott  was  needed  as  the  man  who 
complemented  the  Campbells;  each  one  of  these  men  .  * 
had  his  own  part  to  perform  in  the  mighty  enterprise 
that  needed  them  all.  Eastern  Ohio,  together  with 
the  neighboring  regions  of  Pennsylvania  and  West- 
ern Virginia,  has  ever  since  been  a  stronghold  of 
the  reformation;  and  from  it  the  movement  has 
spread  far  and  wide  over  our  land,  to  the  remotest 
limits  of  New  England  and  to  the  shores  of  the 
Pacific. 

It  may  also  be  added  that  some  of  the  most  valu- 
able thoughts  that  have  given  form,  clearness  and 
force  to  our  plea,  and  have  become  current  among 
us,  had  their  origin  with  Walter  Scott. 

DR.   ROBERT  RICHARDSON. 

Dr.  Richardson,  the  fourth  and  youngest  in  the 
group  of*' 'A.  Campbell  and  his  colaborers,"  was 
brought  up  an  Episcopalian  in  the  city  of  Pitts- 
burgh. His  father  was  one  of  the  first  friends  of 
Walter  Scott  when  he  came  to  that  city  from  Scot- 
land and  established  himself  there  as  a  teacher. 
Robert  was  one  of  his  students,  aud  became  greatly 
attached  to  this  remarkable  teacher;  for  Scott  was 
not  only  a  scholar  of  high  order,  but  also  an  instruct- 
or whose  large  heart  embraced  with   affection  his 


76       Rejormation  of  the  Nineteenth  Century 

students,  especially  those  who,  like  young  Richard- 
son, were  of  superior  mind.  His  intense  devotion 
to  the  Bible  led  him  to  make  this  supreme  classic 
the  object  of  daily  instruction  in  his  school.  The 
Greek  New  Testament  was  the  favorite  classbook  in 
the  Greek  classes.  Many  ingenuous  young  men 
were  thus  led  by  "the  beloved  teacher"  to  Christ. 

When  Scott  was  brought  to  see  the  religion  of  the 
New  Testament  in  its  truth  and  simplicity,  his 
ardent  spirit  burned  to  communicate  the  glad  tidings 
to  all  around  him.  Young  Richardson  was  one  of 
those  among  his  students  who  were  won  by  him  to 
the  newly  found  truth. 

Walter  Scott  was  on  the  Western  Reserve,  Ohio, 
on  his  grand  campaign  of  preaching  "the  ancient 
gospel,"  when  young  Dr.  Richardson  came  to  him, 
after  traveling  for  this  purpose  120  miles,  to  tell  him 
that  after  diligent  study  he  had  found  the  light,  and 
had  now  come  to  be  baptized  by  him.  Scott's  joy 
can  be  imagined  when  he  found  that  this  favorite 
"son"  of  his — for  so  he  called  his  students — had 
been  "brought  to  the  knowledge  of  the  truth." 
This  young  man,  then  a  practicing  physician  near 
Pittsburgh,  from  that  hour  to  the  end  of  a  long  life 
gave  himself  with  all  the  ardor  of  his  soul  to  the 
cause  he  had  espoused. 

Robert  Richardson  was  endowed  with  much  more 
than  ordinary  intellectual  gifts;  and  these  he  culti- 
vated with  great  industry  from  early  youth  to  his 
mature  years.  He  was  always  in  the  truest  sense  of 
the  word  a  man  of  intellectual  and  literary  habits. 
He  had  reached  good  attainments  in  the  classical 


Introditctory  Period 


11 


tongues  and  was  well  versed  in  French.  His  calling 
and  mental  inclinations  led  him  to  the  study  of  the 
natural  sciences;  he  was  professor  of  chemistry  and 
kindred  sciences  in  Bethany  College  for  nineteen 
years.  Nature  w^as  a  field  he  explored  with  passion- 
ate delight.  He  had  a  special  predilection  for  the 
higher  walks  of  literature;  I  question  whether  any 
man  among  us  ever  reached  higher  excellency  in 
literary  taste  and  culture  than  Dr.  Richardson;  his 
writings  testify  to  this. 

But  the  chief  devotion  of  this  remarkable  man's 
mind  and  heart  was  given  to  the  Word  of  God;  with 
unwearied  diligence  he  gave  himself  to  the  study  of 
the  Bible  as  one  who  seeks  after  ''the  goodly  pearls" 
of  the  most  precious  light  and  truth.  The  powerful 
impulse  to  this  he  received,  like  so  many  others, 
from  his  espousing  the  cause  of  New  Testament 
Christianity.  The  great  question  with  these  reform- 
ers was,  What  does  the  Bible  teach?  And  the 
entire  field  of  investigation  and  discussion  lay  within 
the  limits  of  the  Holy  Scriptures.  Of  Dr.  Richard- 
son, however,  it  must  be  said  that  he  did  not  confine 
his  study  of  the  Bible,  as  so  many  have  done,  to  the 
special  subjects  of  controversy  only;  that  is  always  a 
very  defective  use  of  the  Holy  Scripture,  indeed,  a 
most  perveiLed  and  perverting  abuse  of  it.  He 
sought  to  explore  all  its  treasures  of  wisdom  and 
knowledge,  that  "as  a  man  of  God  he  might  be  per- 
fected, thoroughly  furnished  to  every  good  work." 

As  an  expounder  of  the  Scripture  Dr.  Richardson 
was  very  highly  esteemed.  His  knowledge  of  the 
Word  of   God  was  wide,  thorough    and  critical. 


78      Reformation  of  the  Nineteenth  Century 

From  no  oiie  could  the  inquiring  student  secure 
more  prompt  attention  to  any  questions  relative  to 
the  Bible  or  more  satisfactory  answers. 

With  reference  to  the  great  cause  of  our  reforma- 
tion, it  can  be  said  of  Dr.  Richardson  that  no  one 
among  its  earlier  advocates  had  a  fuller,  clearer  and 
more  critically  defined  conception  of  its  grounds  and 
aims,  and  of  the  principles  of  its  plea  than  he;  and 
no  one  could  set  these  forth  more  accurately  and 
intelligibly  to  the  understanding  of  men.  His 
admirable  tract  ou  the  Principles  of  the  Reformation, 
and  his  Memoirs  of  A.  Campbell  are  witnesses  to 
this  fact.  Few  men  had  made  the  entire  subject, 
on  all  sides  of  it,  the  object  of  more  thorough  study 
than  he. 

Moreover — and  this  I  can  say  with  the  confidence 
of  intimate,  certain  knowledge — no  one  of  "the  glo- 
rious company  of  witnesses,'^  whose  names  brighten 
this  cause  in  the  heroic  days  of  its  history,  remained 
truer  to  its  high  purposes,  its  character,  its  worth 
and  its  sure  hopes  of  triumphant  success,  to  the  last 
days  of  his  life  than  the  Sage  of  Bethphage.  It  was 
a  delight  to  hear  him  discourse  on  "The  Great 
Reformation"  in  his  latest  years.  This  eminent 
teacher  of  Israel  understood  this  cause  better  and 
esteemed  it  higher,  than  not  a  few  young  men  whose 
scanty  knowledge  and  experience  alone  justify  their 
slight  appreciation  of  the  noblest  religious  reform  in 
these  latest  centuries. 

What  I  have  said  of  the  Campbells  and  of  Walter 
Scott  is  true  also  of  Dr.  Richardson:  he  was  thor- 
oughly evangelical  in  his  conceptions  of  the  Bible 


Introductory  Period 


79 


and  of  Christian  doctrine;  no  one  could  be  more  so, 
as  his  writings  testify.  He  stood  firm  as  a  rock 
against  all  forms  of  rationalistic  and  Unitarian  ten- 
dencies. Thank  God  for  this!  One  striking  quality 
of  his  character  was  his  firmness;  he  never  yielded 
to  what  he  regarded  wrong. 

For  years  he  practiced  medicine;  but  during  all 
this  time  he  was  active  as  preacher  and  writer  in 
advancing  the  cause  of  the  reformation.  In  1835 
A.  Campbell  brought  him  to  Bethany  as  his  co- 
laborer  in  the  Millennial  Harbinger.  The  Christian 
Baptist  was  the  pioneer;  the  Millennial  Harbinger 
covers  the  much  longer  and  more  important  forma- 
tive stage,  the  period  of  .development,  great  con- 
quest, organization  and  permanent  life.  These  were 
the  years  of  the  activity  of  Dr.  Richardson  alongside 
of  x\.  Campbell,  a  co-operation  which  continued  for 
two  decades.  The  Harbinger  is  full  of  his  writings. 
During  the  frequent  absence  of  the  chief  editor  from 
home,  "his  right  hand,"  the  Doctor  of  Bethphage, 
which  overlooks  Bethany,  was  at  the  helm  of  this 
powerful  advocate  of  the  reformation.  The  influence 
of  Dr.  Richardson  on  the  history  of  our  cause  was 
most  salutary,  broad,  strong  and  enduring.  Like 
Scott,  he  added  many  important  .directive  thoughts 
to  our  plea,  which  threw  new  light  upon  it  and  have 
become  the  heritage  of  our  ministry. 

Such  were  the  distinguishing  characteristics,  thus 
briefly  sketched,  of  these  four  men  who,  above  all 
others,  were  the  providential  instruments  in  inau- 
gurating and  in  giving  character,  direction  and  per- 


8o      Reformation  of  the  Nmeteenth  Century 

manent  life  to  our  reformatory  movement,  which 
has  had  such  wonderful  expansion  in  this  great  land. 
What  lasting  impress  did  they  leave  upon  it?  It  is 
of  high  interest  to  us,  and  to  others,  well  to  under- 
stand this. 

THE  PERMANENT  INFLUENCE  OF  A.  CAMPBELL  AND 
HIS  COLABORERS,  THOMAS  CAMPBELL,  WALTER 
SCOTT  AND  DR.  R.  RICHARDSON,  UPON  OUR  REFOR- 
MATION. 

1.  The  fact  that  they  were  men  of  superior 
mental  endowment;  that  they  were  men  of  liberal 
education  and  large  literary  culture — well  versed  in 
the  fields  of  the  best  knowledge  that  liberalizes  the 
mind  and  the  heart,  gave  to  their  conceptions  of  a 
religious  reform  wisdom,  clearness,  breadth,  depth, 
generosity,  liberality,  dignity  and  power.  It  is  an 
unquestionable  historical  fact  that  reforms — any 
moral  and  religious  movement — conceived  and  con- 
ducted by  inferior,  ignorant,  illiterate  men,  however 
well  intended,  are  always  characterized  in  concep- 
tion and  execution  by  crudeness,  shallowness,  nar- 
rowness and  weakness. 

2.  Their  supreme  reverence  for  the  Bible,  their 
profound  study  and  knowledge  of  it,  made  them  lay 
the  foundations  of  their  reform  deep  in  the  spirit 
and  letter  of  the  Word  of  God. 

3.  Their  enlightened,  thoroughly  evangelical 
conceptions  of  the  doctrine  of  Christ,  in  all  its 
fundamental  elements,  led  them  to  give  this  charac- 
ter, of  priceless  value,  also  to  the  faith,  the  doctrine 


Introductory  Period 


8i 


and  preaching  of  the  reformation.  May  these  ever 
so  remain! 

4.  The  exaltation  given  by  these  men  to  faith  in 
the  Lord  Jesus  Christ  and  obedience  to  God,  as  the 
one  chief  moment  of  Christian  faith  and  duty,  sub- 
jugating to  it  all  human  opinions;  and  their  making 
the  Holy  Scripture  the  only  rule  of  belief,  faith, 
practice  and  life,  to  the  rejection  of  human  creeds, 
is  an  inheritance  they  have  left  us  that  has  been 
deeply  implanted  into  the  very  heart  and  life  of  this 
reformation,  and  has  given  to  it  such  extraordinary 
power  among  the  people. 

5.  Finally — and  let  me  call  special  attention  to 
this — the  sincere  piety  that  adorned  and  glorified 
the  lives  of  these  men,  and  so  powerfully  pervaded 
their  teaching  and  preaching,  must  be  preserved  as 
a  sacred  legacy  to  us  and  our  cause.  For  nothing  is 
more  utterly  false  than  that  our  fathers  were  mainly 
concerned  to  lead  men  to  correct  views  and  to 
external  obedience.  The  reverse  of  this  is  true. 
They  were  eminently  pious  men  themselves,  and  in 
all  their  teaching  strove  to  call  men  to  godliness 
and  holiness  of  life. 

All  these  blessed  influences  that  have  come  to  our 
cause  from  these  men  of  God;  that  have  sanctified  it 
and  given  it  power  and  the  favor  from  on  high,  have 
been  perpetuated  by  the  host  of  men  of  like  mind, 
of  like  faith  and  heart  who  labored  with  them  and 
after  them.  Herein  lies  the  secret  of  our  confident 
hope  that  our  work  shall  endure  with  a  permanent 
God-blessed   life,    to    fulfill    its   divine  appointed 

mission  on  the  earth. 

6 


82       Reformation  of  the  Niiieteenth  Century 

Thomas  Campbell,  Alexander  Campbell,  Walter 
Scott  and  R.  Richardson — what  illustrious  names! 
How  lofty  they  rise  before  us  in  the  history  of  our 
past,  of  the  heroic  days  of  the  mighty  battle  for  the 
faith,  the  doctrine  and  life  of  the  Primitive  Church! 
Kow  worthy  their  lives  of  our  reverence  and  love, 
and  of  our  study  and  imitation! 


VIII. 


thk  union  princrpi^k  appued — union  with  thk 
"christian"  reformers. 

The  gradual  development  of  the  thought  of  our 
reformation  in  the  minds  of  its  originators,  is  a 
historical  fact  of  deepest  interest  and  most  instruc- 
tive. The  people  who  have  accepted  this  religious 
regeneration  should  well  understand  this  fact,  and 
the  lesson  it  bears  should  be  taught  with  all  dili- 
gence and  clearness  to  the  religious  world  here  and 
elsewhere,  especially  to  that  part  of  it  that  has  wit- 
nessed the  rise  and  wonderful  growth  of  this  reform. 
Nothing  is  more  common  than  that  the  intimate 
genetic  history  of  the  beginnings  of  great  religious 
revolutions,  in  time  becomes  misunderstood  or  is 
wholly  forgotten  even  by  those  most  concerned  to 
understand  it. 

It  was  the  unhappy  divisions  in  the  Christian 
world  that  first  arrested  the  attention  of  Thomas 
Campbell;  it  was  not  this  or  that  particular  error  in 
doctrine  or  practice.  Let  this  be  well  noted.  He 
saw  that  this  fearful  Babel  of  discord  in  faith  and 
life  in  Christendom,  was  a  vast  apostasy  from  the 
original  state  of  the  Church  and  wholly  opposed  to 
the  doctrine  and  spirit  of  the  New  Testament,  as 
well  as  most  disastrous  to  all  the  purposes  and  inter- 
ests of  the  cause  of  God  on  the  earth.  Herein  lay 
the  motive,  the  root  and  beginning  of  this  reforma- 

CS3) 


84       Reformation  of  the  Nineteeiith  Century 

tion.  Tlie  primary  cause  of  it,  therefore,  was  quite 
different  from  those  that  moved  lyUther,  Calvin  and 
Wesley  in  their  efforts  to  regenerate  the  Church. 

Then,  when.  Thomas  Campbell  and  his  son  Alex- 
ander began  to  study  thoughtfully  the  question, 
How  can  a  union  of  God's  people  be  brought  about? 
there  gradually  came  to  them,  one  after  the  other, 
the  great  ideas  that  have  become  the  cardinal  prin- 
ciples of  the  plea  that  has  become  so  potent  in  our 
land. 

WHAT  ARK  THESE? 

I.  These  wise  men  soon  saw  and  said  that  the 
party  creeds  were  the  immediate  product,  and  then 
also  the  perpetuating  cause  and  condition  of  the 
disunion  that  disfigures,  distracts  and  weakens  the 
Church.  While  these  maintain  their  dominion,  it 
was  easy  to  see  that  union  was  impossible. 

Creeds — so  these  men  declared — express  the  faith 
of  a  people  at  the  particular  period  of  their  forma- 
tion; they  do  not  represent  this  same  people's  belief 
one  and  two  hundred  years  later.  This  is  confess- 
edly so,  not  only  with  Protestants,  but  even  with 
Catholics. 

They  fix  and  perpetuate  religious  and  theological 
ideas  and  institutions;  they  are,  therefore,  perma- 
nent barriers  to  union. 

It  is  well  known  that  the  doctrines  of  creeds  are 
very  often  not  shared  by  many  of  those  ostensibly 
acknowledging  them,  often  of  very  large  numbers; 
they  are,  therefore,  false  standards  of  the  confessions 
of  these  religious  bodies,  and  keep  apart  many  who 


Introductory  Period 


85 


might  without  these  separating  barriers  be  mingled 
into  one." 

Human  creeds,  these  brave  reformers  therefore 
decided,  must  be  removed  out  of  the  way  that  God's 
people  may  be  united. 

But  certain  other  principles,  following  logically 
from  this  chief  one  just  stated,  were  soon  developed 
in  the  minds  of  these  men,  as  they  reasoned  farther 
in  the  direction  in  which  they  were  moving. 

2.  As  men  of  God,  wise  in  the  experience  of  the 
Church  and  in  the  knowledge  of  the  Divine  Word, 
they  determined  that  a  union  of  Christians,  to  be 
approved  and  blessed  of  God  and  enduring,  must  be 
based  on  the  eternal  rock  of  the  fundamental  truths 

of  the  divine  teaching.    It  must  not  be  a  union  " 
devised  by  men  and  resting  on  a  humanly  ordained 
foundation. 

3.  Another  important  principle  must  be  accepted 
as  a  corollary  from  the  above.  It  is  this:  that  con- 
formity can  be  demanded  only  in  matters  of  faith 
that  are  clearly  and  expressly  taught  as  such  in  the 
New  Testament;  and  that  teaching  and  preaching  in 
matters  of  doctrine  and  practice  must  be  strictly 
confined  to  what  is  thus  taught.  Furthermore,  that 
a  clear  distinction  must  be  made  between  what  is 
faith  and  what  is  opinion;  liberty  to  be  allowed  in 
the  domain  of  the  latter;  but  opinions  to  be  kept 
private  and  not  taught  nor  insisted  upon.  Finally, 
that  all  untaught  questions  and  doctrinal  specula- 
tions must  be  avoided,  as  wholly  unauthorized  by 
the  Word  of  God,  and  as  leading  to  discord  and 
strife. 


86       Reformation  of  the  Nineteenth  Century 

This  distinction  between  faith  and  opinion  was 
one  of  the  most  important  principles  of  judgment 
and  action  developed  by  this  reformation,  making 
the  former  imperative,  the  latter  a  matter  of  private 
liberty.  How  salutary  this  distinction  has  been  in 
the  progress  of  our  plea  must  be  evident  to  every 
enlightened  man  who  knows  well  its  history. 

There  could  be  no  difficulty  in  inducing  men  to 
accept  the  Bible  as  the  basis  of  union;  but  what 
after  that?  To  allow  unlimited  liberty  of  interpre- 
tation and  preaching,  would  be  to  introduce  a 
universal  dissolvent  that  would  make  unity  impossi- 
ble. These  wise  men  whom  God  in  his  providence, 
as  we  cannot  but  believe,  sent  forth  to  lead  this 
♦  great  effort  to  bring  back  the  Church  to  its  original 
life  of  unity  in  faith  and  practice,  steered  their  ship 
safe  between  the  Scylla  of  latitudinarianism  and  the 
Charybdis  of  creed  dominion. 

It  was  assuredly  a  very  bold  venture,  never  before 
attempted  by  even  the  bravest  reformers,  to  propose 
to  bring  back  into  permanent  and  prosperous  unity 
great  multitudes  of  Christians  on  evangelical.  New 
Testament  grounds,  by  the  application  of  the  princi- 
ple of  liberty  in  opinions  and  oneness  only  in  the 
fundamental  essentials  offered  to  our  belief  and  faith 
in  the  Word  of  God.  The  insistence  on  both  sides 
of  this  law  of  union  was  an  act  of  the  wisest  judg- 
ment and  of  the  highest  moment.  And  does  it  not 
reveal,  also,  a  most  extraordinary  strength  of  faith 
in  God's  Word  and  providence  in  the  hearts  of  the 
men  who  so  confidently  and  hopefully  offered  this 
rule  of  action  to  the  church? 


Introductory  Period 


87 


There  is  something  sublimely  attractive  in  such 
heroic,  intrepid  confidence  in  a  great  principle  of 
truth.  These  grand  men  seemed  ever  to  say,  It  is 
right;  it  will  triumph!  and  that,  too,  against  the 
belief,  the  practice  and  traditions  of  ages,  and  of  the 
whole  Christian  world. 

When,  near  the  beginning  of  this  century,  they 
first  proclaimed  to  the  world  the  principles  above 
stated,  they  could  look  into  the  unknown  future  only 
with  the  eyes  of  faith.  These  reformatory  ideas 
had  as  yet  no  history;  they  had  no  past  since  the 
first  age  of  the  church.  But  now  we  can  look  back 
over  more  than  fourscore  years  of  actual  experience 
on  a  large  scale,  of  a  severe  test  in  a  field  of  life 
where  perhaps,  as  nowhere  else  on  earth,  principles 
are  subjected  to  the  keenest  scrutiny,  pass  through 
the  severest  trial  at  the  hands  of  the  freest  and  most 
active  judgment  of  men — in  our  America!  And 
these  principles  had  no  support  but  their  own 
intrinsic  strength. 

What  is  the  historic  result  of  this  trial  of  almost  a 
century?  Is  not  this  a  subject  of  inquiry  of  immense 
interest  to  us? 

To-day  almost  a  million  of  men  and  women  within 
the  limits  of  the  most  enlightened  population  of  this 
continent,  indeed  of  this  earth — this  million  them- 
selves fair  representatives  of  this  enlightenment — 
stand  with  victorious  confidence,  with  power  and 
prosperity,  united  on  these  principles. 

Let  us  study  a  special  page  of  our  history,  in 
illustration  of  the  working  of  the  laws  of  action  laid 
down  by  our  fathers. 


88       Reformation  of  the  Nineteenth  Century 


UNION  WITH  THE  "CHRISTIANS.'' 

The  first  period  of  favorable  opportunity  and 
expansion  for  this  reformation  was  that  of  its  history 
among  the  Baptists.  This  fact,  I  am  strong  and 
happy  in  believing,  was  itself  a  great  providence  for 
our  cause;  for  this  people  were  men  of  sound  faith  in 
the  Bible  itself  and  the  fundamental  elements  of  its 
doctrine;  in  Jesus  Christ  as  the  Son  of  God,  in  his 
divinity,  his  deity.  Note  this  well,  O  reader! 
here  among  this  people  our  movement  received  its 
first  strong  impulse  of  development  for  life  and 
power. 

The  notable  second  occasion  for  the  enlargement 
of  our  cause  was  when  it  met  the  "Bible  Christian" 
reformatory  movement.  It  is  beyond  all  doubt  that 
these  two  opportunities  were  the  great  "open  doors" 
for  the  successful  extension  of  our  reformation. 

The  Campbells  and  their  coadjutors,  together  with 
the  Baptists  who  united  with  them,  were  what  the 
Christian  world  would  call  Trinitarians^  men  who 
hold  strictly  to  the  doctrine  of  the  divinity,  i.  e.^ 
the  deity  of  Jesus  Christ;  of  three  persons  in  the 
Godhead,  and  regard  this  as  a  capital  element  of 
fundamental  Christian  truth. 

Efforts  to  reform  the  church  had  been  started  in 
the  South  and  East  of  this  country  early  in  this  cen- 
tury, and  in  many  respects,  so  far  as  causes  and 
motives  were  concerned,  much  like  that  of  the  Camp- 
bells. The  Southern  movement  was  represented  by 
B.  W.  Stone,  those  of  the  East  originated  with  such 
men  as  Abner  Jones  and  Elias  Smith,  who  were 


Introductory  Period 


89 


Baptists.  Strange  enough,  as  a  sort  of  reaction 
from  the  strict  Calvinism  and  speculative  Trinitari- 
anism  prevalent  in  that  day,  these  two  currents  of 
religious  reform  were  both  marked  by  certain  anti- 
Trinitarian  tendencies,  more  or  less  pronounced.  It 
is  well  known  that  the  old  ironclad  Calvinism  of  the 
New  England  of  former  days,  by  a  natural  and 
inevitable  rebound,  produced  the  Unitarianism  that 
has  ravaged  that  land  of  bold,  liberty-aspiring 
thought.  One  extreme  begets  another,  and  when, 
as  Schiller  sings,  "the  slave  breaks  his  chain,"  he 
seldom  stops  at  the  limits  of  right;  he  becomes  an 
iconoclast. 

These  reformatory  efforts  coincided  with  that  of 
the  Campbells  in  that  they  rejected  creeds,  took  the 
Bible  alone  as  their  rule  of  faith  and  practice,  and 
had  also  come  to  accept  the  immersion  of  penitent 
believers  as  the  only  New  Testament  baptism;  cer- 
tainly a  remarkable  concurrence  in  these  three 
separate  currents  of  reform — two  of  them  starting 
out  from  the  bosom  of  Presbyterianism.  One  other 
important  characteristic  strongly  marked  the  meu 
that  led  them — they  were  all  ready,  unfettered  by 
creeds,  to  learn  further;  to  give  up  what  they  might 
find  to  be  wrong  and  accept  any  new  light  from  the 
Word  of  God. 

The  Campbells  and  their  colaborers  met  these 
other  currents  of  reform,  the  one  represented  by 
Stone,  in  Kentucky,  the  other,  from  the  East,  in 
Eastern  Ohio  and  the  adjacent  regions.  These  two 
independent  movements  had  already  become  strong 
forces,  especially  that  led  by  Stone,  which  bv  1830 


90       Reformation  of  the  Nineteejith  Centitry 

was  supposed  to  number  about  10,000  adherents. 
It  bad  extended  by  that  time  over  Tennessee,  Ken- 
tucky— where  it  had  the  largest  following — and  to 
certain  parts  of  Indiana,  Illinois  and  Ohio. 

The  wave  from  the  Bast  had  spread  widely  over 
New  England  and  the  Middle  States.  Jn  Ohio  it 
had  gained  many  converts,  in  the  eastern  and  central 
parts  of  the  state.  As  a  notable  fact  it  may  be 
stated  that  a  number  of  "Christian"  preachers  had 
come  from  Kentucky  into  Southeastern  Ohio,  into 
Meigs,  Guernsey,  Belmont,  and  even  as  far  as 
Carroll,  Stark  and  Columbiana  counties,  meeting 
there  the  Eastern  "Christians"  and  the  preachers 
and  churches  of  the  Stillwater  and  Mahoning  Baptist 
Associations,  now  in  the  full  tide  of  New  Testament 
Reformation. 

The  beginning  of  my  religious  life  among  the 
Disciples  was  in  this  interesting  region  of  Eastern 
Ohio.  The  church  at  Minerva,  where  I  was  bap- 
tized, situated  on  the  line  of  Stark  and  Carroll 
counties,  was  at  that  time  a  notable  religious  center 
where  the  three  reformatory  waves  met,  mingled 
and  became  one;  the  union  was  early  and  perfect. 
The  "Christian"  preachers,  representing  the  Eastern 
reform  and  that  in  Kentucky,  proclaimed  the  gospel 
in  full  harmony,  and  A.  Campbell  and  the  heroes  of 
the  "Reformed  Baptist  Associations"  were  constant 
visitors  at  Minerva.  I  heard  all  these  advocates  of 
primitive  Christianity  preach,  and  they  were  one  in 
the  closest  fraternal  fellowship. 

Wherever  in  our  earlier  da^^s  the  "Christians" 
came  into  close  acquaintance  with  the  "Disciples," 


Introductory  Period  91 


the  name  by  which  those  in  sympathy  with  the 
Bethany  movement  were  generally  called,  for  rea- 
sons already  stated  a  sympathy  at  once  grew  np 
between  them.  The  effect  was  that  in  Eastern  Ohio 
and  in  Pennsylvania,,  without  any  formal  action, 
many  of  the  former,  not  only  individuals,  but  entire 
congregations,  led  by  the  preachers,  coalesced  with 
the  latter,  and  the  two  became  permanently  one. 

I  am  familiar  with  this  territory  and  its  religious 
history,  and  can  speak  advisedly;  hardly  a  "Chris- 
tian" congregation  was  left  out  of  the  union  in 
Eastern  Ohio. 

In  Central  Ohio  it  was  otherwise.  The  Bethany 
reformers  had  not  yet  reached  this  region,  except  in 
a  sporadic  way,  as  in  Clinton  county;  indeed,  our 
cause  has  never  been  strong  as  elsewhere  in  that 
territory.  The  consequence  was  that  the  "Bible 
Christians"  maintained  there  their  original  distinct 
identity.  In  the  state  generally,  however,  this 
people  were  greatly  weakened  by  the  extensive 
absorption  by  our  reformation  of  their  membership, 
the  preachers  often  included,  in  the  eastern  portion 
and  in  some  other  localities. 

UNION  WITH  THE  CHRISTIANS  IN  KENTUCKY. 

In  Kentucky,  in  the  Bluegrass  region,  where  the 
two  reformatory  currents,  the  one  led  by  B.  W. 
Stone,  the  other  by  A.  Campbell,  had  already  gained 
considerable  force,  a  strong  fellowship  had  grown 
up  between  their  public  advocates  and  their  private 
adherents.     An  earnest  disposition  to  unite  was 


92       Reformation  of  the  Nineteenth  Century 

mauifested.  Finally,  formal  conferences  were  held 
at  Georgetown  for  four  days,  and  afterwards  at 
Lexington,  in  which  the  ablest  men  in  that  region 
on  both  sides  were  active;  and  after  full  and  friendly 
discussion  of  the  points  of  agreement  and  difference, 
it  was  decided  to  enter  into  full  fraternization.  The 
two  streams  henceforth  flowed  on  in  one  channel. 

THE  BASIS  OF  UNION. 

The  two  sides  did  not  come  to  an  entire  agreement 
on  certain  points  that  had  hitherto  divided  them. 
A.  Campbell  and  those  with  him  who  had  come 
from  the  Baptists  were  very  decided  in  their  views 
on  the  divinity  of  Christ,  the  three  persons  in  the 
Godhead,  and  the  atonement.  B.  W.  Stone  had 
held  a  position  on  these  important  subjects  that  in 
the  judgment  of  the  religious  community  savored  of 
Unitarianism.  It  was  found,  however,  on  a  full 
exchange  of  views,  that  the  Stone  men  had  a  much 
sounder  conception  of  the  divinity  of  Christ  and  the 
atonement  than  had  been  attributed  to  them.  They 
had  been,  as  was  quite  natural,  the  object  of  intense 
prejudice  and  consequent  misrepresentation  by  the 
denominations,  especially  the  one  from  which  they 
had  gone  forth.  They  had  experienced  the  common 
lot  of  reformers.  It  is  not  unlikely  that  A.  Camp- 
bell himself  had  been  influenced  to  some  extent  by 
this  general  tide  of  hostile  sentiment  that  assailed 
these  reformers.  At  a  later  day  he  freely  expressed 
his  better  appreciation  of  them  and  their  doctrinal 
position. 


Introdicctojy  Period 


93 


''In  Kentucky  and  the  Southwest  generally,"  he 
wrote,  "this  [z*.  e.^  speculating  about  the  modus  of 
the  divine  existence,]  is  getting  out  of  fashion,  and 
many  of  the  congregations  called  'Christians'  are 
just  as  sound  in  the  faith  of  Jesus  as  the  only 
begotten  Son  of  God,  in  the  plain  import  of  these 
words,  as  any  congregations  with  which  I  am 
acquainted." 

It  was  agreed,  indeed  earnestly  insisted  on  by  all 
at  the  conferences  held,  that  all  speculations  on  the 
great  subjects  above  named — as  in  all  other  matters 
of  Christian  doctrine — should  be  discouraged,  and 
that  only  the  evident,  positive  teaching  of  the  Holy 
Scriptures  should  be  taught  in  all  fidelity,  and  "not 
in  the  words  which  man's  wisdom  teacheth,  but  in 
the  words  which  the  Holy  Spirit  teacheth."  It  was 
urged  that  this  method  would  more  and  more  bring 
about  correct  conceptions  and  a  correct  teaching  of 
the  doctrine  of  Christ  in  all  things,  and  complete 
harmony.  Misconceptions  on  these  vital  subjects, 
it  was  justly  argued,  were  largely  the  fruit  of  the 
passion  of  theological  speculation  that  had  so  long 
and  so  injuriously  prevailed  in  Christendom. 

While  A.  Campbell  and  others  on  his  side  were 
not  altogether  satisfied  with  the  explanations  given 
by  Stone  and  his  brethren,  yet  they  wisely  yielded 
and  accepted  the  full  fellowship  and  co-operation  of 
these  brethren.  Some  twenty-five  years  after  this 
act  of  union  I  receiv^ed  the  account  of  it  aud  of  its 
result  from  the  mouth  of  A.  Campbell  himself.  It 
was  not  an  easy  matter  for  hiui  to  consent  to  any 
fellowship  with  even  the  mildest  form  of  Arianism, 


94       Reformation  of  the  Nineteenth  Century 

but  he  had  the  wisdom  and  the  charity  to  allow  the 
judgment  of  such  men  as  J.  T.  Johnson  to  prevail. 
He  had  J  moreover,  a  strong  confidence  in  the  salu- 
tary operation  of  the  great  principles  of  union  which 
he  had  himself  so  strongly  advocated,  and  therefore 
in  the  fraternal  alliance  here  consummated  with 
such  men  as  Stone  and  the  noble  men  associated 
with  him.    In  this  confidence  he  was  not  deceived. 

What  decided  the  reformers  who  stood  with  A. 
Campbell  to  enter  into  this  union  with  the  "Chris- 
tians?" This  is  certainly  a  question  of  deep 
interest  to  us. 

Let  me  give  the  answer  briefly,  based  on  a  careful 
study  of  the  case. 

1.  As  already  stated,  these  "Christians"  were 
earnest  biblical  reformers,  resolved  to  stand  on  the 
Bible  alone.  They  had  "rejected  all  creeds;  had 
adopted  the  immersion  of  penitent  believers  as  the 
only  scriptural  baptism.  They  were  most  reverent 
of  Jesus  Christ  as  the  Lord  of  life  and  glory  and  as 
the  Savior  and  Redeemer  of  men  by  his  death  on 
the  cross. 

2.  They  were  ready  and  zealous  to  learn  the  way 
of  life  more  perfectly;  there  was  with  them  no 
"hitherto  and  no  farther"  in  Bible  knowledge,  as 
with  men  bound  by  creeds. 

3.  Like  the  brethren  of  the  other  side,  the}^  were 
resolved  to  keep  aloof  from  all  speculations  on 
matters  of  faith  and  duty,  and  to  teach  only  the 
Word,  in  the  thoughts  and  language  of  Christ  and 
the  apostles. 

4.  Finally — and  this  was  a  capital  matter — Stone 


Introductory  Period 


95 


and  his  brethren  were  noted  for  their  noble  manli- 
ness of  character,  their  piety  and  religious  zeal. 
They  were  men  worthy  of  the  highest  confidence. 
A.  Campbell  repeatedly  bore  strong  witness  to  this. 

On  these  grounds  this  union  was  effected.  Of 
course,  these  intelligent  men  on  both  sides  knew 
very  well  that  it  was  altogether  possible,  and  no 
uncommon  thing,  to  use  scriptural  speech  and  give 
it  a  meaning  quite  foreign  to  that  intended  by  the 
sacred  writers.  This  objection  was  indeed  urged. 
The  confidence  in  this  union,  however,  was  strong 
because  of  the  eminent  character  for  intelligence, 
sincerity,  piety  and  supreme  devotion  to  the  Word 
of  God  of  B.  W.  Stone  and  the  men  who  were  with 
him. 

It  is  also  well  known  that  these  ''Christian" 
reformers  for  years  did  not  occupy  precisely  the 
same  ground  with  A.  Campbell  and  his  brethren  on 
the  subject  of  the  operation  of  the  Spirit  and  the 
object  of  baptism.  Unity  on  these  points,  however, 
was  soon  reached. 

And  now  as  to  the  result  of  this  union. 

This  is  a  very  instructive  history  and  of  the 
greatest  moment  to  the  proper  appreciation  of  the 
principles  of  Christian  union  proposed  by  this 
reformation. 

First  of  all  and  most  evident,  is  the  fact  that  by 
means  of  this  alliance  an  immense  force,  in  the 
numbers  and  the  character  of  the  people  brought 
into  the  union,  was  added  to  the  army  of  New 
Testament  reformers.  It  is  not  easy  to  calculate 
with  any  sort  of  accuracy  the  additional  strength 


Reformation  of  the  Nmeteenth  Ce^itury 


thus  acquired.     There   must  be  taken   into  the 
account  not  only  the  "Christian"  Churches,  but 
eminently  also  the  not  inconsiderable  company  of 
preachers,  not  a  few  of  them  strong  men,  that  was 
united  with  the  other  body  of  able  ministers  of  the 
Word  advocating  a  return  to  primitive  Christianity, 
together  now  constituting  a  mighty  host  of  valiant 
reformers.    This  new  increase  of  strength  extended 
especially  over  the  important  territory  of  Kentucky, 
Indiana,  Illinois,  and  later  of  Missouri,  a  vast  field 
especially  favorable  to  religious  reform.    That  this 
accession  gave  our  reformation  a  mighty  impulse  is 
beyond  all  question.     Who  acquainted  with  our 
history  does  not  know  what  was  gained  by  winning 
to  our  cause  such  men  as  Samuel  and  John  Rogers, 
J.  A.  Gano,  T.  M.  Allen,  Henry  D.  and  Francis  R. 
Palmer,  and  others  that  might  be  named,  besides 
B.  W.  Stone  himself.    A  long  list  of  younger  men, 
who  became  great  preachers,  might  be  named,  who 
were  brought  to  us  by  this  union.    Much  of  the 
marvelous  advance  our  plea  has  made  in  the  states 
above  named  and  in  the  great  West  generally,  is 
beyond  doubt  largely  owing  to  the  union  of  the 
"Christians"  with  the  "Disciples." 

But  that  which  is  most  instructive  to  us  in  this 
important  page  of  our  history,  is  the  demonstration 
it  affords  of  the  justness  and  safety  of  the  principle 
of  union  advocated  by  us,  and  vindicated  in  this 
instance. 

Let  the  reader  bear  carefully  in  mind  the  basis  of 
the  union  effected,  and  also — and  this  is  very  essen- 
tial to  a  proper  judgment  in  this  case — what  the  real 


Introdiiclory  Period 


97 


doctrinal  position  of  this  body  of  "Christians"  was, 
and  the  character  of  their  preachers,  all  of  which 
has  been  stated  above.  K\\  these  conditions  made 
the  proposal  of  union  wise  and  safe.  For,  let  me 
repeat  it,  the  principle  of  union  the  Campbells 
advocated  did  not  justify  a  coalescence  of  elements 
that  have  doctrinally  no  affinity  with  each  other. 
No  fraternal  incorporation  with  us  of  a  people  fun- 
damentally at  variance  with  us  in  the  essential 
elements  of  the  doctrine  of  Christ,  could  have  been 
proposed  or  accepted.  But  the  condition  of  things 
being  as  above  described,  what  was  the  result? 
It  was  this: 

In  the  churches  of  Eastern  Ohio  where  an  alliance 
was  effected,  the  supreme  power  of  A.  Campbell  and 
of  the  doctrinal  position  he  occupied  relative  to  the 
points  of  divergence  between  the  Disciples  arid  the 
"Christians,"  soon  revealed  itself.  The  penumbra 
of  Unitarianistic  ideas  gradually  passed  away  before 
the  powerful  arguments  of  the  Campbells,  Scott,  and 
their  compeers,  and  gave  place  to  the  full  light  of 
truth  on  the  most  momentous  facts  revealed  in  the 
New  Testament,  the  divinity  of  Jesus  Christ,  and 
the  atonement  based  upon  it.  Those  only  who 
have  lived  in  the  very  heart  of  this  remarkable 
transformation  can  have  a  just  notion  of  what  it  was. 

I  believe  I  am  justified  in  saying  that,  as  a  general  - 
fact,  so  far  as  the  case  demanded  it,  the  same  result 
followed  relative  to  the  "Christians"  in  Kentucky 
and  in  the  South  and  West,  and  for   the  same 
reasons. 
7 


98       Reformation  of  the  Nineteenth  Centtcry 

These  excellent  Christian  people  on  both  sides,  by 
this  union  became  truly  brethren;  they  were  no 
longer  two  parties,  but  had  now  become  one.  They 
"loved  one  another;''  were  not  only  willing,  but 
desirous  to  "see  eye  to  eye.''  This  is  a  capital 
point  in  the  matter.  They  were  ready  and  eager  to 
learn,  and  they  knew  and  felt  that  tliere  was  no 
hindrance  to  this.  What  more  natural,  then,  than 
that  the  truth,  wherever  it  was  among  them,  and 
which  is  always  the  stronger,  especially  in  very 
strong  hands,  should  prevail. 

This  trace  of  Arianism,  faint  and  evanescent  as  it 
certainly  was,  had  been  begotten  by  the  scholastic 
speculations  of  an  extreme  orthodoxy,  in  fellowship 
with  a  rigid  Calvinism  that  shocked  men,  and  is 
now  happily  passing  away.  When  these  godly, 
sincere  seekers  after  truth  were  in  fraternal  associa- 
tion with  men  who,  by  the  blessing  of  God,  were 
utterly  free  from  these  mischievous  and  repulsive 
ideas  and  habits,  the  truth  concerning  Jesus  Christ 
and  the  mystery  of  his  death  on  the  cross  appeared 
to  them  in  a  new  and  better  light.  The  causes  that 
had  led  them  to  the  position  to  which  they  had  been 
driven,  were  taken  away. 

But  there  was  a  particular,  powerful  force  that 
operated  in  behalf  of  a  correct  acceptation  of  Christ's 
nature  and  office.  It  was  this:  In  our  preaching  of 
the  gospel  we  put  in  the  front  and  lifted  up  to  the 
loftiest  eminence,  as  the  one  supreme  object  of  faith, 
fesus  Christy  the  Son  of  the  living  God.  What  other 
effect  could  follow  with  a  people  who  so  preached, 
than  that  all  attention  should  be  fixed  upon  the 


Intro dtict or y  Period 


99 


exaltation  of  Jesus  Christ,  that  he  might  be  preached 
as  really  worthy  of  this  highest  place  in  the  faith, 
confidence  and  hope  of  men.  And  this  all  preached, 
and  the  inevitable  effect  irresistibly  followed.  To- 
day we  are  everywhere  one  in  our  faith  and  preach- 
ing in  this  regard. 

Now  and  then,  as  might  be  expected,  sporadic 
instances  have  occurred  of  prurient,  aberrant  spirits 
attempting  to  raise  their  voices  in  our  churches  to 
speculate  on  these  awful,  divine  mysteries,  to  essay 
to  utter  Unitarian  ideas.  But  such  men  with  us 
would  stand  apart  as  Ishmaelites,  and  their  history 
among  us  as  preachers  was  always  very  brief. 

Another  very  instructive  fact  may  be  noted  here. 

While  this  process  to  a  unity  in  the  true  faith  as 
it  is  in  Christ  Jesus  was  going  on  among  us,  the 
very  opposite  was  the  history  largely  of  the  "Chris- 
tians" in  the  East.  They  have  been  gradually 
following  Unitarianism  in  its  tendency  downwards 
to  a  balder  and  emptier  Arianism*  Some  of  their 
churches  have  had  Unitarian  Pedobaptist  pastors. 

It  will  be  remembered  by  the  readers  of  the 
Harbinger  that  a  proposition  was  made  to  us  for  a 
union  with  the  "Old  Christians"  in  New  England 
and  Eastern  Pennsylvania,  through  Elder  J.  J. 
Harvey,  one  of  their  preachers,  in  April,  1845. 
Mr.  Harvey,  whom  I  knew  personally,  was  a  most 
estimable  man,  all  whose  family,  father,  mother, 
brothers  and  sisters,  were  Disciples.  A.  Campbell, 
to  whom  this  proposal  was  sent,  repudiated  it  with 
great  earnestness   and  force,  because  these  "Old 


lOO     Reformatio7t  of  the  Nineteenth  Century 

Christians"  were  Unitarian,  and  sought  a  union  also 
with  the  Unitarians  of  New  England. 

One  fact  further  deserves  notice  here:  In  our 
history  thus  far  it  has  been  demonstrated  that, 
while  private  liberty  of  opinion  is  tolerated,  there  is 
a  strong,  vital  energy  in  the  faith,  the  intelligence 
and  spiritual  life  of  our  churches,  capable  and 
prompt  to  repel  any  serious  errors  and  errorists  that 
seek  to  fix  themselves  among  us. 

Our  principles  of  union  in  faith  and  action  have 
been  victoriously  vindicated.  What  trials  the 
future  may  have  in  store  for  us  in  this  regard,  no 
one  can  venture  to  predict. 


IX. 


THE    FIRST    NATIONAL    CONVENTION,    HELD  IN 

CINCINNATI,  OCTOBER,    1 849.  

THE  CALL. 

The  fact  which  was  noted  with  emphasis  in  the 
chapter  on  "A.  Campbell  and  His  Colaborers,"  that 
the  men  who  inaugurated  our  reformation  were  en- 
dowed with  large  intellectual  power,  with  wisdom, 
learning,  piety  and  strong  moral  courage,  and  were 
widely  and  deeply  versed  in  the  Word  of  God — a 
providential  fact,  certainly — has  marked  with  its 
salutary  influence  our  entire  history.  In  the  divine 
hand  it  has  given  us  power  and  large  development; 
has  brought  us  to  understand  God's  purposes  in  his 
Church,  and  to  adopt  the  efficient  means  of  execut- 
ing these  purposes. 

Early  in  our  history,  during  the  fourth  decade  of 
this  century,  the  thoughts  of  our  prominent  men 
were  turned  to  the  important  question  of  the  neces- 
sary condition  for  the  permanent  and  prosperous  life 
of  the  church.  This  meant  its  proper  organization, 
in  the  widest  sense  of  this  word,  as  revealed  in  the 
word  and  spirit  of  the  New  Testament;  for  on  this 
depended  its  efficiency — the  wise  development  and 
exercise  of  its  power  as  God's  agency  to  execute  his 
work  in  Christ  on  the  earth. 

The  revolutionary  period  of  initiatory  conflicts 
was  passing  away;  the  time  for  the  established,  reg- 
ular, enduring  life  of  the  Church  had  come. 

(101) 


102     Reformation  of  the  Nineteenth  Century 

Those  still  among  us,  old  enough,  may  remember 
that  by  1840  there  was  already  a  general  awakening 
in  the  churches,  the  result  of  the  teaching  of  our 
strong  men,  notably  in  the  Millennial  Harbinger,  on 
the  questions  of  "Organization,  Co-operation  and 
Edification;'^  the  closer  alliance  of  the  churches 
for  efficient  co-operation  in  general  evangelization, 
Sunday-schools,  proper  pastoral  work  and  discipline 
in  the  churches,  the  creation  of  a  larger  efficient 
ministry  of  the  Word,  and  the  control  of  the  free 
itinerant  preachers. 

These  and  kindred  questions  were  at  that  time  ex- 
citing with  much  force  general  attention. 

This  was  most  creditable  to  the  intelligence  of  our 
preachers  and  our  people,  and  was  full  of  promise  for 
the  future.  It  is  well  for  the  present  generation,  now 
so  far  removed  from  those  days,  to  know  this  impor- 
tant fact  in  our  history.  Those  who  will  take  the 
pains  to  read  the  Millennial  Harbinger  of  those 
years  will  find  this  statement  confirmed.  The  in- 
quiries and  discussions  these  important  topics  aroused 
throughout  our  churches  and  our  press,  had  much  to 
do  in  bringing  about  the  great  convention  of  1849 
and  in  inaugurating  among  us  the  era  of  missionary 
enterprises  which  has  given  us  the  remarkable  period 
%     of  expansion  and  progress  we  are  witnefsing  to-day. 

The  Millennial  Harbinger  was  always  with  its 
great  power  leading  in  the  ways  of  true  progress  and 
development;  its  watchword  was  ever,  Forward!  It 
was  the  Pharos  that  guided  the  people  and  illumin- 
ated their  path. in  all  important  movements. 

Our  first  general  convention  was  held  in  Cincin- 


Introductory  Period 


nati  in  1849,  beginning  October  24;  it  continued,  with 
the  preliminary  meeting,  five  days.  What  were  the 
motives  that  summoned  this- national  assembly? 

First  of  all,  it  was  urged  on  all  sides,  and  by  our 
wisest  men,  that  it  was  of  great  importance  that  a 
closer  acquaintance  and  fellowship  of  mind,  heart 
and  hand  should  now  be  established  among  us,  be- 
cause of  the  increasing  number  and  the  widespread 
extent  of  our  people.  But,  furthermore,  also  be- 
cause we  were  beginning  to  awaken  to  the  duty  of 
executing  the  command  of  our  King  to  carry  the  gos- 
pel to  all  parts  of  the  world.  These  were  the  two 
leading  motives  that  called  this  memorable  conven- 
tion. A.  Campbell,  in  an  article  strongly  advocating 
this  step,  said:  "The  purposes  of  such  a  primary 
convention  are  already  indicated  by  the  general  de- 
mand for  a  more  efficient  and  scriptural  organization 
— for  a  more  general  and  efficient  co-operation  in  the 
Bible  cause,  in  the  missionary  cause,  in  the  education 
cause."  Everywhere  the  words  were  heard:  "We 
have  gone  through  the  war  period,  battling  for  life 
and  existence;  now  we  must  turn  our  attention  to  the 
more  difficult  but  most  vital  question  of  permanent 
organization  for  lasting  existence  and  strong  action 
in  our  life  and  mission  as  representatives  of  apostolic 
Christianity." 

During  the  spring  and  summer  of  1849  the  calls 
for  a  general  convention  became  more  numerous  and 
stronger.  A.  Campbell  early  in  that  year  advocated 
such  a  meeting  to  devise  methods  "for  the  setting 
in  order  the  things  \yanting  among  us  to  perfect  the 
Church  and  convert  the  world."   The  Christian  Age 


I04      Reformation  of  the  Nineteenth  Century 

and  Unionist,  of  Cincinnati,  edited  by  W.  Scott  and 
T.  J,  Melish,  responding  to  the  suggestion  of  A. 
Campbell,  said:  ''We  all  seem  to  see  the  necessity  of 
such  a  meeting,  and  doubtless  a  great  majority  of 
the  brotherhood  are  anxious  to  have  it."  The  Chris- 
tian Intelligencer,  the  organ' of  the  brethren  in  Vir- 
ginia, under  date  of  June  23,  gave  hearty  approval. 
"We  are  very  anxious,"  it  declared,  "that  there 
shall  be  a  general  meeting  of  the  Disciples.  Let  the 
brethren  from  the  different  parts  of  the  United 
States  come  together,  cultivate  each  other's  ac- 
quaintance, and  in  the  fear  of  the  Lord  consider  the 
welfare  of  Zion  and  the  means  to  be  employed  in  ex- 
tending tl^e  boundaries  of  'the  Messiah's  kingdom.' 
We  insist  that  all  the  churches  shall  take  the  matter 
into  consideration  at  an  early  day  and  appoint  per- 
sons to  represent  them." 

John  Young,  of  Mason  County,  Kentucky,  an 
Irishman  of  liberal  education  and  once  a  professor 
in  Bethany  College,  and  afterwards  president  of  But- 
ler University,  wrote  to  the  Millennial  Harbinger: 
^''Brother  Campbell:  I  am  truly  glad  to  see  among 
our  editorial  brethren  a  general  desire  for  a  meeting 
of  delegates  from  the  churches  to  decide  upon  our 
course  in  reference  to  Bible  circulation  and  mission- 
ary operations  The  delegates  from  the 

churches  should  proceed  to  lay  a  basis  for  missionary 
operations  and  form  a  society  for  sending  evangelists 

to  the  heathen  The  great  command  of  our 

Lord  is,  'Go  into  all  the  world  and  preach  the  gospel 
to  every  creature.'  But  we  are  not  fulfilling  it. 
Others    with  less  knowledge  of  the  divine  Word 


Inlroductory  Period  105 


than  we  possess  have  gone  abroad  and  are  winning 
thousands  from  paganism  to  the  service  of  the  living 
God,  and  earning  for  themselves  imperishable 
crowns,  while  we  stand  gazing  on,  priding  ourselves 
on  being  the  Reformation  of  the  nineteenth  century, 
but  not  doing  the  works  which  might  honor  and  jus- 
tify this  high  claim." 

A.  Campbell,  during  the  spring  and  summer  of 
that  year,  was  with  great  power  and  clearness  urg- 
ing ±he  claims  of  the  convention  and  of  its  objects, 
especially  that  of  the  missionary  cause.  To  certain 
objections  to  a  missionary  society  he  answered  in  his 
usual  forcible  manner.  He  said:  "To  ask  for  a  posi- 
tive precept  for  everything  in  the  details  of  duties 
growing  out  of  the  various  exigencies  of  the  Chris- 
tian Church  and  the  world,  would  be  quite  as  irra- 
tional and  unscriptural  as  to  ask  for  an  immutable 
wardrobe  or  a  uniform  standard  of  apparel  for  all 

persons  and  ages  in  the  Christian  Church  In 

all  things  pertaining  to  public  interest,  not  of  Chris- 
tian faith,  piety  or  morality,  the  church  of  Jesus 
Christ  in  its  aggregate  character  is  left  free  and  un- 
shackled by  any  apostolic  authority.  Thi^  is  the 
great  point  which  I  assert  as  of  capital  importance 
in  any  great  conventional  movement  or  co-operation 
in  advancing  the  public  interests  of  a  common  sal- 
vation." To  the  end  of  his  life  this  illustrious  man 
continued  with  unabated  confidence  and  earnestness 
to  advocate  the  missionary  cause  and  the  work  of 
the  convention  in  1849. 

In  answer  to  the  ev^en  more  general  and  louder  call 
for  the  convention,  it  was  final Iv  decided  that  it 


io6      Reformation  of  the  Nineteenth  Century 


should  meet  at  Cincinnati,  then  yet  the  geograph- 
ical center  of  our  reformation,  on  the  2 2d  of  Oc- 
tober. 


X. 


MEETING  AND  ORGANIZATION  OF  THE  CONVENTION 
— IT  BEGINS  ITS  WORK. 

The  convention  assembled  in  the  church  at  the 
corner  of  Eighth  and  Walnut  Streets,  Tuesday, 
October  23,  "for  the  purpose  of  temporarily  organ- 
izing the  General  Coiiventio7i  of  the  Christian 
Churches  of  the  United  States  of  America;  this  was 
the  title  given  to  this  convention.  Dr.  ly.  L.  Pink- 
erton,  of  Kentucky,  was  called  to  the  chair,  and 
John  M.  Bramwell,  of  Indiana,  was  appointed  secre- 
tary. The  following  brethren  were  then  unani- 
mously elected  permanent  officers  of  the  convention, 
to-wit:  President,  A.  Campbell,  of  Virginia;  vice- 
presidents,  D.  S.  Burnet,  of  Ohio;  John  O'Kane,  of 
Indiana;  John  T.  Johnson,  of  Kentucky,  and  Walter 
Scott,  of  Pennsylvania." 

The  committee  on  order  of  business  was  composed 
of  Elijah  Goodwin,  of  Indiana;  Henry  D.  Palmer,  of 
Illinois;  William  Morton,  of  Kentucky;  John  T. 
Powell,  of  Ohio;  Samuel  S.  Church,  of  Missouri; 
Newton  Short,  of  Virginia;  Walter  Scott,  of  Penn- 
sylvania; L.  L.  Pinkerton,  of  Kentucky,  and  Rich- 
ard Hawley,  of  Michigan. 

These  names  are  given  here  that  the  reader  may 
know  what  sort  of  men  constituted  this  convention. 
This  great  assembly  represented  our  apostolic  host 
of  preachers  and  private  Christians  of  that  day. 
Among  them  were  the  "prophets  of  Israel,"  the 
"fathers"  of  our  reformation.    Note  this  well. 

(107) 


io8      Reformation  of  the  Nineteenth  Century 

The  convention  met  for  regular  business  Wednes- 
day, 9  o'clock  A.  M.  A.  Campbell  being  absent 
because  of  sickness,  the  first  vice-president,  D.  S. 
Burnet,  took  the  chair.  He  presided  during  the 
entire  convention,  and  with  admirable  skill  and 
judgment.  In  after  years  he  usually  filled  this  office 
in  A.  Campbell's  absence. 

After  some  discussion  it  was  decided  to  enroll  all 
the  delegates  present.  Many  congregations  had 
sent  regularly  appointed  messengers.  Some  brethren 
represented  districts  and  co-operations  of  churches; 
others  were  delegates  in  a  less  formal  way.  The 
names  enrolled  showed,  however,  that  these  men 
were  in  the  best  sense  the  worthy  representatives, 
not  only  of  the  brotherhood  of  the  particular  region 
whence  they  had  come,  but  of  our  cause  and  people 
generally. 

There  were  enrolled  156  delegates,  only  18  of 
whom  were  from  Cincinnati  and  vicinity.  The 
churches  represented  were  100,  from  11  States. 
The  minutes,  however,  showed  many  names  not  in 
the  enrollment.  One  State  meeting  sent  messen- 
gers, that  of  Indiana,  held  at  Indianapolis  shortly 
before  the  convention. 

The  representation  of  our  people  was  large  con- 
sidering our  numbers  at  that  time,  and  that  the  day 
of  railroads  west  of  the  Alleghenies,  where  the  great 
body  of  our  brotherhood  lived,  was  not  yet.  Many 
of  the  brethren  came  from  long  distances — from  the 
Atlantic  States,  and  from  as  far  as  New  Orleans. 
Entire  delegations  made  their  journeys  in  the  old- 
fashioned  way,  on  horseback. 


Introductory  Period 


109 


It  will  be  of  interest  to  record  here  the  names  of 
the  most  prominent  men  who  constituted  this  mem- 
orable assembly,  that  the  present  generation  may 
know  who  gave  the  first  strong  impulse  to  our 
organized  missionary  enterprises. 

The  messengers  from  the  Indiana  State  meeting 
were  John  O'Kane,  Elijah  Goodwin,  George  Camp- 
bell, J.  B.  New,  L.  H.  Jameson,  S.  W.  Leonard,  J. 
M.  Mathes.  There  were  besides  from  that  State  S. 
K.  Hoshour,  Milton  B.  Hopkins,  Benjamin  Frank- 
lin, John  M.  Bramwell.  From  the  long  list  of 
churches  I  can  note  only  a  few  representatives: 
James  Challen,  D.  S.  Burnet,  B.  U.  Watkins,  James 
S.  Mitchell,  William  Hayes,  John  T.  Po^^ell,  J.  J. 
Moss,  James  M.  Henry,  Jonas  Hartzell,  T.  J.  Mur- 
dock,  William  Pinkerton,  from  Ohio;  Dr.  John 
Shackleford,  John  Young,  W.  B.  Mooklar,  C.  J. 
Smith,  Dr.  L.  L.  Pinkerton,  William  Morton,  J.  T. 
Johnson,  R.  C.  Ricketts,  H.  T,  Anderson,  Carroll 
Kendrick,  Waller  Small,  S.  B.  Bell,  from  Ken- 
tucky; Newton  Short,  Dr.  J.  T.  Barclay,  Prof.  W. 
K.  Pendleton,  from  Virginia;  Robert  B.  Fife,  W.  H. 
Hopson,  from  Missouri;  H.  D.  Palmer,  from  Illi- 
nois; Walter  Scott,  from  Pennsylvania,  and  Richard 
Hawley,  from  Michigan. 

Of  such  splendid  material  the  convention  of  1849 
was  composed.  These  names  should  not  be  forgot- 
ten. Brethren  of  the  reformation,  does  our  relig- 
ious history  know  nobler  men  than  this  glorious 
company  who  came  to  represent  you  in  this  first 
national  convention?  Did  these  men  understand 
the  great  cause  for  which  we  have  now  battled 


no     Reformation  of  the  Nineteenth  Century 

almost  a  century?  Could  any  have  had  it  at  heart 
more  than  they? 

An  indication  of  the  spirit  of  piety  and  of  a  deep 
earnestness  of  purpose  that  pervaded  the  convention 
is  seen  in  the  following  resolution  offered  by  the 
venerable  William  Morton,  and  passed  with  hearty 
unanimity,  before  any  business  was  transacted: 

Resolved  imanimoiisly ^  That  it  is  the  duty  of 
every  member  of  this  convention,  in  entering  on  the 
duties  devolving  upon  him,  to  do  so  with  the  love 
of  God  in  his  heart,  the  fear  of  God  before  his  mind, 
and  with  an  eye  single  to  his  glory  and  the  good  of 
man;  and  that  every  personal  and  party  feeling  of 
pride,  selfishness  and  worldly  ambition  be  wholly 
laid  aside.'* 

THE  WORK  OF  THE  CONVENTION. 

On  Wednesday  forenoon,  October  24,  the  first 
report  on  the  order  of  business  was  presented  by 
Walter  Scott.  It  was  divided  into  three  parts: 
I.  Evangelical  matters;  2.  Ecclesiastical  matters; 
3.    Miscellaneous  matters. 

Under  the  first  head  the  committee  introduced 
three  resolutions;  the  first  recommended  the  Ameri- 
can  Christian  Bible  Society^  now  in  the  fourth  year 
of  its  existence;  it  was  organized  in  1845.  The 
second,  Resolved^  That  in  the  opinion  of  this  con- 
vention the  American  Christian  Bible  Society  should 
so  change  or  arrange  its  constitution  as  to  add  a 
missionary  department,  to  be  under  the  direction  of 
its  board,  for  the  purpose  of  sustaining  the  procla- 


Introductory  Period 


III 


mation  of  the  Gospel  among  the  destitute  in  the 
United  States  and  its  territories  first,  and  then  in 
foreign  lands  where  its  means  will  enable  it  to  act 
officially  in  that  department." 

The  third  resolution  was,  "That  this  convention 
recommend  to  our  churches  not  to  countenance  as  a 
preacher  any  man  who  is  not  sustained  or  acknowl- 
edged by  two  or  more  churches." 

There  had  been  much  difference  of  opinion  about 
the  propriety  of  a  separate  Bible  Society.  In  the 
judgment  of  many  of  our  wisest  men,  among  them 
A.  Campbell,  the  American  and  Foreign  Bible 
Society  offered  to  us  all  we  desired.  A.  Campbell 
was  always  on  the  liberal  side  of  great  questions  like 
this  one.  The  Bible,  he  held,  was  too  universally 
the  property  of  Christendom  to  justify  a  society  for 
its  safe-guarding  and  distribution  in  our  own  hands. 
Yet  such  an  institution  had  a  strong  support  at  that 
time  among  our  brethren.  The  resolution  was 
finally  passed  in  the  following  form: 

Resolved^  That  the  Bible  Society,  known  by  the 
name  of  the  American  Christian  Bible  Society^  be 
and  hereby  is  recommended  by  this  convention  to 
the  cordial  support  of  the  brethren."  In  a  few 
years,  when  the  Bible  Union  entered  upon  its  work, 
it  was  abolished,  and  we  united  heartily  with  the 
Baptists  in  this  new  enterprise.  The  Publication 
Society^  likewise  located  at  Cincinnati,  met  the  same 
fate  at  last. 

The  third  resolution,  relative  to  unworthy 
preachers,  expressed  a  widely  prevailing  concern 
among  us  at  the  time,  and  had  been  much  discussed 


112      Reformation  of  the  Nineteenth  Century 

in  our  journals.  Walter  Scott  said  on  this  occasion: 
"I  never  feel  so  mucli  like  being  angry,  as  when  I 
am  compelled  to  sit  in  the  pulpit  with  men  of 
doubtful  character.  I  feel  degraded  by  the  con- 
tact." George  Campbell,  one  of  the  delegates  of 
the  Indiana  State  meeting,  said  he  had  been  espe- 
cially instructed  to  try  to  secure  the  churches 
against  such  impostors  and  traveling  vagrants. 
Carroll  Kendrick  finally  offered  this  resolution: 

Resolved^  That  this  convention  recommends  to 
the  congregations  to  countenance  no  evangelist  who 
is  not  well  reported  of  for  piety  and  proper  evangel- 
ical qualification,  and  that  they  be  rigid  and  critical 
in  the  exainination  of  such  reports." 

The  convention,  in  discussing  such  questions  and 
in  passing  resolutions  on  them,  was  extremely  care- 
ful to  assume  no  authority  over  the  churches;  this 
was  constantly  expressed.  Nothing  sets  forth  in 
clearer  light  the  character  of  the  men  who  consti- 
tuted this  assembly  than  their  earnestness  relative 
to  the  purity  of  the  ministry.  After  much  discus- 
sion the  following  preamble  and  resolution  were 
agreed  on  and  passed: 

"Whereas,  It  appears  that  the  cause  of  Chris- 
tianity has  suffered  from  the  imposition  of  false 
brethren  upon  the  churches;  therefore — 

Resolved^  That  we  recommend  to  the  churches 
the  importance  of  great  care  and  rigid  examination 
before  they  ordain  men  to  the  office  of  the  evangel- 
ist." 

Immediately  after  this  vote  Carroll  Kendrick's 
resolution  was  also  passed. 

As  the   question  of   unworthy  preachers,  from 


Introductory  Period 


whom  in  our  early  years  we  liad  suffered  much,  was 
a  matter  not  of  local  but  of  general  concern,  the  con- 
vention from  all  quarters  had  been  asked  to  consider 
it  and  offer  its  advice  to  the  churches.  Beyond  all 
doubt  the  action  of  the  convention  had  a  very  salu- 
tary effect  on  the  churches. 

An  important  fact  should  be  noted  here,  as  an 
instructive  part  of  the  history  of  this  first  national 
convention. 

As  stated  in  the  introduction  of  this  chapter,  for  a 
number  of  years  the  subject  of  organization,  co-oper- 
ation and  edification  had  occupied  with  constantly 
increasing  interest  and  urgency  the  minds  of  the 
thoughtful  of  our  brotherhood.  Many  special  ques- 
tions, of  more  or  less  practical  moment,  had  come 
to  the  front  during  this  period  of  inquiry  and  dis- 
cussion. Most,  if  not  all  of  them,  have  long  since 
been  set  at  rest  with  the  intelligent  of  our  people. 

When  the  subject  of  a  general  convention  came  to^ 
be  discussed,  many  thought  that  such  a  convocation 
would  be  the  opportune  place  to  settle  such  matters, 
a  capital  occasion  for  a  sort  of  morally  authoritative 
deliverance  on  all  subjects  of  dispute  among  us. 
And  this  effort  was  made  at  Cincinnati,  but  without 
any  success. 

It  is  gratifying  to  me  to  be  able  to  state  here  that 

the  admirable  wisdom  of  the  convention  refused  to 

entertain  such  questions,  and  confined  the  meeting 

strictly  to  the  subjects  legitimately  before  it — an 

admirable   example   to   our   national  conventions 

to-day.    Dr.  Wayland  bitterly  complained  in  his 

day  that  the  Baptist  missionary  assemblies  were 

annoyed  in  the  same  way. 
8 


XI. 


THK  FORMATION  OF  THE  MISSIONARY  SOCIETY. 

It  was  manifest  on  the  first  assembling  of  the  con- 
vention that  the  chief  burden  on  the  hearts  of  the 
brethren  was  the  organizing  of  a  General  Missionary 
Society. 

As  soon  as  the  matters  of  secondary  importance, 
already  noticed  in  this  chapter,  were  disposed  of,  the 
real  question  that  had  called  together  this  national 
assembly  at  once  with  power  asserted  its  supremacy. 

The  extended  letter  addressed  to  the  convention 
by  the  State  meeting  of  Indiana  among  other  things 
declared: 

*'We  feel  deeply  interested,  brethren,  in  the  sub- 
ject of  evangelical  operations,  and  are  fully  satisfied 
that  we  ought  to  form  a  regularly  organized  mission- 
ary society,  for  the  purpose  of  sending  the  gospel  in 
the  hands  of  a  living  ministry  to  all  the  destitute, 
uncultivated  portions  of  the  Lord's  great  field — 
which  he  declares  is  *the  world.'  It  is  our  hope — 
entertained  with  the  strongest  desire  of  being  real- 
ized— that  this  subject  may  receive  a  due  amount  of 
attention  during  the  sessions  of  your  meeting,  and 
that  such  a  society  will  be  formed  ere  you  adjourn." 

This  letter  was  brought  by  a  committee  composed 
of  L.  H.  Jameson,  JohnO'Kane  and  S.  W.  Leonard. 
It  was  read  to  the  convention  by  John  O'Kane,  who 
in  earnest  words  explained  the  position  of  the  Indi- 
ana brethren  on  the  general  resolutions  communi- 
cated in  the  letter. 

(114) 


Introductory  Period 


J.  T.  Johnson,  on  the  afternoon  of  Wednesday, 
arose  and  said: 

*'I  wish  to  know  if  the  object  of  this  convention 
is  not  to  inquire  into  the  expediency  of  forming  a 
missionary  society.  Have  we  not  all  the  right  of  ex- 
pression on  this  subject?  I^et  us  give  full  opportu- 
nity for  discussion." 

On  Wednesday  afternoon  he  offered  these  resolu- 
tions: 

''''Resolved^  That  a  missionary  society,  as  a  means 
to  concentrate  and  dispense  the  w^ealth  and  benevo- 
lence of  the  brethren  of  the  reformation  in  an  effort 
to  convert  the  world,  is  both  scriptural  and  expe- 
dient. 

''''Resolved^  That  a  committee  of  seven  be  appoint- 
ed to  prepare  a  constitution  for  said  society." 

While  the  question  of  a  separate  Bible  Society  was 
under  discussion  C.  Kendrick  declared  that  he 
"thought  the  missionary  society  might  supersede  the 
necessity  of  a  Bible  society." 

While  the  constitution  of  the  new  enterprise  was 
under  discussion,  Prof.  Pendleton  offered  this  resolu- 
tion: 

Resolved^  That  the  missionary  society  contem- 
plated by  this  action  be  presented  to  the  brethren  as 
the  chief  object  of  importance  among  our  benevo- 
lent enterprises." 

On  all  sides  utterances  of  the  same  tenor  were 
heard  expressing  the  feeling  that  pervaded  the  as- 
sembly and  of  the  people  they  represented.  J.  T. 
Johnson's  resolutions  were  adopted  with  spirit  and 
without  debate;  so,  also,  that  of  Prof.  Pendleton. 


Ii6      Reformation  of  the  Nineteenth  Century 

The  convention  was  prepared  for  the  chief  work  that 
had  brought  it  together. 

The  committee  called  for  by  J.  T.  Johnson's  sec- 
ond resolution  was  announced  by  the  chairman,  D. 
S.  Burnet.  It  consisted  of  John  O'Kane,  J.  T.  John- 
son, H.  D.  Palmer,  Walter  Scott,  John  T.  Powell 
and  Dr.  L<.  L<.  Pinkerton.  These  were  the  men  who 
reported  the  constitution  of  the  first  General  Mission- 
ary Society;  it  was  adopted  without  material  change, 
and  the  constitution  in  its  essential  features  has  re- 
mained the  same  to  the  present  day.  The  commit- 
tee was  composed  of  the  best  intelligence  and  piety 
of  the  convention. 

When  the  session  opened  on  Thursday  morning 
the  missionary  cause  took  full  possession  of  the  con- 
Tention.  The  second  resolution,  calling  for  a  gen- 
eral missionary  department  in  the  Bible  society, 
came  up  in  the  regular  order  of  business.  As  soon 
as  it  was  read  it  was  instantly,  by  a  motion,  laid  on 
the  table;  and  J.  B.  New,  of  Indiana,  moved  that  the 
report  of  the  committee  appointed  to  prepare  a  con- 
stitution for  a  missionary  society  be  now  heard.  John 
O'Kane  read  the  report,  which  consisted  of  twelve 
articles,  and  then  moved  its  adoption,  and  ^'that  this 
convention  recommend  the  immediate  formation  of 
such  a  society  as  contemplated  in  the  report;  and 
that  for  this  purpose  the  convention  adjourn  for  one 
hour" — all  of  which  was  agreed  to  at  once  and  with 
great  animation. 

When  the  assembly  reconvened  the  constitution 
was  discussed,  article  by  article,  and  with  immate- 
rial changes  adopted  with  remarkable  unanimity  at 


Introductory  Period 


117 


the  evening  session.  The  name  of  the  society,  as 
first  reported,  was  The  Christian  Home  and  Foreig7i 
Missionary  Society.  For  the  sake  of  simplicity  and 
because  the  missionary  field  was  held  to  be  one — the 
whole  world — the  name  was  changed  to  The  Ameri- 
can Christian  Missionary  Society. 

Some  discussion  was  occasioned  by  the  eleventh 
article,  which  fixed  the  annual  meeting  of  the  society 
at  Cincinnati.  This  article  was  finally  passed  in  the 
following  form: 

*'The  annual  meeting  shall  be  held  in  Cincinnati, 
on  the  Wednesday  after  the  third  Lord's  day  in  Oc- 
tober, or  at  such  time  and  place  as  shall  have  been 
designated  by  a  previous  annual  meeting. 

On  Thursday  evening,  after  the  society  had  thus 
been  fully  organized,  the  enthusiasm  of  the  conven- 
tion in  its  behalf  became  intense.  The  scenes  ex- 
pressive of  joyful  satisfaction  that  characterized  that 
evening's  session  could  never  be  forgotten  by  those 
who  witnessed  them.  Congratulations  were  offered 
on  all  sides. 

It  was  already  late  when  a  motion  was  made  '*that 
now  an  opportunity  be  offered  to  become  life  mem- 
bers and  life  directors."  The  consummation  of  the 
enterprise  that  had  been  the  supreme  thought  of  the 
convention,  and  the  earnest  desire  of  a  great  people 
that  had  now  awakened  to  the  greatest  duty  of  the 
Church,  made  men  and  women  forget  the  three  long 
sessions  of  the  day,  and  that  the  hour  for  adjourn- 
ment was  at  hand. 

Well  do  I  remember,  even  after  fifty  years,  the 
promptness  and  ardor  of  the  response  to  this  "op- 


ii8      Reformation  of  the  Nineteenth  Century 

portunity.''  From  all  quarters  of  the  house  names 
of  life  members  and  directors  were  crowded  in,  so 
that  the  secretaries  repeatedly  begged  the  brethren 
to  "hold  on"  and  give  them  time  to  record  these 
names.  In  the  list  of  these  first  life  members  were 
such  names  as  H.  D.  Palmer,  A.  D.  Fillmore,  W. 
H.  Hopson,  George  Campbell,  L.  Iv.  Pinkerton,  Car- 
roll Kendrick,  R.  C.  Rice,  Dr.  John  Shackleford, 
Elijah  Goodwin,  John  O'Kane,  J.  B.  New,  Dr.  J.  T. 
Barclay  (himself,  wife  and  three  children),  to  whom 
this  was  a  day  of  supreme  exultation,  for  he  was 
a  missionary  Christian  par  excellence.  Several 
churches  constituted  their  preachers  and  others  life 
members.  Prominent  brethren  whose  names  had 
long  been  cherished  by  the  brotherhood  received  on 
this  occasion  an  evidence  of  their  esteem  and  affec- 
tion. In  a  few  moments  D.  S.  Burnet,  S.  K.  Hosh- 
our,  J.  T.  Johnson,  James  Challen,  Walter  Scott,  J. 
J.  Moss,  ly.  H.  Jameson  and  A.  Campbell  were  made 
life  directors  by  the  joyful  suffrages  of  the  men  and 
women  in  the  convention.  There  was  great  enthu- 
siasm among  the  women.  Several  brethren  became 
life  directors  by  their  own  contributions;  these  led 
the  way. 

It  is  a  great  delight,  after  half  a  century, *to  look 
over  the  names  of  the  men  and  women  who  at  the 
hour  of  its  birth  gave  their  adhesion  and  strong  pecu- 
niary support  to  our  first  general  missionary  society. 
I  knew  them  all,  and  rejoice  to  testify  also  that  they 
remained  the  friends  of  this  glorious  cause  to  the  end 
of  their  days.  I  thank  God  that  I  yet  live  to  tell 
the  story  of  that  great  day . 


Introductory  Period 


*'In  a  few  minutes,"  as  reported  in  the  Millennial 
Harbinger,  "two  thousand  five  hundred  and  fifty  dol- 
lars were  subscribed  by  the  members  of  the  conven- 
tion alone  to  this  most  benevolent  and  laudable 
enterprise;"  including  the  contributions  to  the  Bible 
and  tract  societies,  in  all  about  five  thousand  dollars. 

When  we  remember  that  this  was  our  first  effort  of 
this  kind,  and  that  our  number  at  that  time  was  per- 
haps less  than  one-fourth  of  what  we  are  to-day,  such 
an  offering  as  this  gave  token  of  the  generous  inspir- 
ation of  the  convention.  The  States  of  Ohio,  Ken- 
tucky and  Indiana  were  the  strongest  then  in  the 
number  of  our  brotherhood,  and  the  largest  also  in 
representation  in  the  convention  and  in  contributions 
to  the  several  enterprises  it  advocated. 

I  am  sorely  tempted  to  describe  some  of  the  strik- 
ing scenes  that  characterized  this  remarkable  session, 
but  lack  of  space  forbids  it.  I  have  yet  before  me 
the  remarkable  form  of  "the  old  man  eloquent," 
Henry  D.  Palmer,  whose  features  strikingly  recalled 
those  of  Henry  Clay,  as  he  stood  forth  in  the  midst 
of  us  and  poured  out  over  the  audience  his  earnest, 
apostolic  appeal,  in  words  of  deepest  pathos,  in  be- 
half of  the  universal  mission  of  the  doctrine  of  the 
cross.  He  had  made  the  great  apostolic  plea  on  the 
banks  of  the  Tennessee  and  the  Mississippi  years  be- 
fore the  Campbells  came  to  America.  Blessed  be  his 
memory! 

THE  LAST  ACTS  OF  THK  CONVENTION. 

As  stated  in  the  beginning  of  this  chapter,  while 
the  formation  of  a  missionary  society  was  chief  in 


I20      Reformation  of  the  Nineteenth  Century 


tlie  intention  of  the  convention,  its  purpose  em- 
braced still  other  interests  vital  to  the  welfare  of  the 
churches.  As  A.  Campbell  had  expressed  it,  ''The 
attention  of  such  assemblies  is  to  be  devoted  to  gen- 
eral objects,  such  as  cannot  be  so  well  dispensed  or 
attended  to  by  particular  congregations."  Such  was 
the  feeling  of  this  convention. 

A  select  committee,  therefore,  composed  of  D.  S. 
Burnet,  John  Young,  S.  Ayers,  H.  D.  Palmer,  J.  T. 
Johnson,  C.  Kendrick,  W.  K.  Pendleton,  Walter 
Scott,  J.  T.  Barclay  and  John  O'Kane,  was  ap- 
pointed to  report  resolutions — advisory  and  com- 
mendatory— that  would  express  the  mind  of  the 
convention  on  matters  of  serious  importance  to  the 
church  general.  The  report  of  the"  committee,  as 
finally  adopted,  will  show  what  were  some  of  the 
grave  questions  that  were  at  that  day  before  the 
churches;  it  was  as  follows: 

Resolved^  That  in  all  our  deliberations,  in  all  our 
efforts  to  organize  God's  kingdom,  the  moral  rather 
than  the  material  purposes  of  our  organization  be 
kept  steadily  before  us;  that  we  have  the  conversion 
of  the  world  and  the  perfection  of  the  brotherhood 
in  holiness  always- before  us. 

"Whereas,  It  is  essential  to  a  general  union  in 
the  furtherance  of  the  cause  of  our  blessed  Re- 
deemer, that  the  brethren  should  confer  with  each 
other  after  truth;  and 

"Whereas,  The  cultivation  of  the  social  and  re- 
ligious sympathies  is  necessary  to  bring  into  zealous 
and  efficient  action  the  energies  of  the  brethren; 
therefore 


l7itrodiictory  Period 


121 


Resolved^  That  we  respectfully  recommend  to  the 
churches  the  propriety  of  forming  among  themselves 
State  and  district  meetings,  to  be  held  annually  and 
quarterly,  in  such  way  as  may  seem  expedient;  and 
that  the  churches  in  their  primary  assemblies  be 
requested  to  send  to  their  annual  meetings,  by  their 
messengers,  the  number  of  members  in  their  respec- 
tive congregations,  with  the  names  of  their  post- 
offices. 

Resolved^  That  we  strongly  recommend  to  the 
churches  the  duty  and  importance  of  organizing  and 
establishing  Sunday-schools  in  every  congregation. 

Resolved^  That  a  committee  of  five  be  appointed 
to  make  out  and  publish  a  catalogue  of  such  books 
as  would  be  suitable  for  present  use." 

The  committee  on  Sunday-school  books  was  D.  S. 
Burnet,  J.  J.  Moss,  C.  Kendrick,  W.  Scott  and  W. 
K.  Pendleton.  An  advisory  committee  was  ap- 
pointed consisting  of  I.  Errett,  A.  S.  Hayden,  A. 
Campbell,  S.  S.  Church,  L.  H.  Jameson,  S.  G. 
Pinkerton,  J.  B.  Ferguson,  J.  T.  Jones  and  A. 
Graham. 

Other  resolutions  urged  on  the  brethren  were  the 
strict  observation  of  the  Lord's  day  "in  conversation 
and  behavior;  especially  that  they  may  refrain  from 
starting,  and,  if  possible,  from  prosecuting  any  jour- 
ney on  this  holy  day,"  impressing  "the  need  of 
increase  of  personal  piety  and  devotion,  especially 
in  reading  the  Scriptures,  secret  prayer  and  family 
instruction  and  worship." 

A  committee  of  three  was  appointed  "to  prepare 
a  concise  and  appropriate  address  to  our  Cin infirm 


122     Reformation  of  the  Nineteenth  Century 

churclies  and  brethren  generally,  embodying  and 
recommending  the  sentiments,  principles  and  meas- 
ures agreed  upon  in  this  convention,  to  be  published 
together  with  the  report  of  the  proceedings  of  the 
convention." 

This  body  of  resolutions,  which  so  fittingly  closed 
the  work  of  this  memorable  assembly,  sets  forth  in  a 
clear  light  the  spirit  and  aims  that  filled  the  hearts 
of  all  present.  The  welfare  of  Zion,  the  universal 
triumph  of  the  kingdom  of  God  over  the  earth,  were 
in  every  word  and  every  act.  None  better  than  the 
men  here  assembled  understood  the  character,  the 
value  and  the  objects  of  the  great  cause  we  plead; 
they  were  its  pioneers.  None,  too,  ever  compre- 
hended better  its  power  and  destiny  as  a  reforma- 
tion leading  to  a  restoration  of  apostolic  Christian- 
ity, in  doctrine,  form,  discipline,  spirit  and  life,  and 
to  a  mighty  missionary  activity  that  should  seek  the 
uttermost  limits  or  the  earth.  None  ever  could  and 
did  understand  better  the  wisdom,  the  duty  and 
necessity  of  our  establishing  large  and  strong  and 
well  organized  enterprises  to  carry  into  execution 
the  great  commission  of  our  King  to  conquer  the 
world  for  him.  It  is  because  these  "men  of  God" 
felt  deeply  our  shortcomings  and  our  wants  that  hin- 
dered the  realization  of  all  these  ardent  desires  and 
hopes,  that  they  thus  met  together,  spoke  and  acted 
in  this  memorable  convention. 

And  their  work  was  not  in  vain;  their  hopes  have 
been  realized,  their  prayers  answered;  their  faith  in 
God,  in  his  truth,  in  his  church,  has  been  gloriously 


Introductory  Period 


123 


vindicated,  and  will  be  still  more  wondrously  vindi- 
cated as  the  years  shall  pass  along. 

Study  the  resolutions  and  acts  of  this  convention, 
embodying  its  convictions  and  aims,  and  you  will 
see  that  they  have  all  been  justified  and  realized  by 
succeeding  history  among  us.  The  States  have  long 
since  organized  from  ocean  to  ocean  domestic  mis- 
sionary enterprises,  many  of  them  remarkably  suc- 
cessful. The  great  Sunday-school  activity  in  the 
churches  has  become  a  mighty  power  among  us.  And 
so  of  ministerial  education,  and  the  other  noble  am- 
bitions for  the  cause  of  God  that  burned  in  the 
hearts  of  the  "glorious  apostolic  company"  of  our 
First  National  Convention.  I^et  the  memory  of 
these  men  of  God  and  of  their  work  be  ever  precious 
to  us ' 


Period  of  Organization 


B,  B.  TYIvER 


PERIOD  OF  ORGANIZATION 


I. 

THE  FIRST  MISSION  FIKI.D. 

We  are  now  entering  upon  a  new  period  of  our 
religious  development.  The  forty  years  preceding 
the  first  general  Christian  Missionary  Convention, 
counting  from  the  Declaration  and  Address  in  1809, 
may  properly  be  regarded  as  an  introductory  or  pre- 
paratory period.  The  leaders  of  the  movement 
within  that  period  were  engaged  with  problems  of 
doctrine  and  local  church  organization  growing  out 
of  the  application  of  the  rule  of  religious  reforma- 
tion which  had  been  adopted  to  existing  conditions 
and  needs.  They  had  little  time  to  consider  the 
claims  which  the  heathen  world,  or  the  unevangel- 
ized  regions  of  our  own  land,  made  upon  them,  and 
to  work  out  the  problem  of  general  co-operation  as 
an  essential  condition  of  carrying  on  successfully 
such  work.  The  time  had  now  come,  however, 
when  these  questions  could  no  longer  be  postponed. 
This  new  religious  force  which  had  arisen  must  bear 
its  share  of  the  burden  of  the  world's  evangelization. 
It  must  organize  its  local  congregations  for  co-opera- 
tion, and  it  must  establish  schools  and  religious 
journals  to  meet  the  growing  demands  upon  it  as  an 
independent  religious  movement.    Hence  the  period 

(127) 


128      Reformation  of  the  Ninetee7tth  Century 

from  1849  to  i860  may  be  described  as  a  period  of 
greater  activity  along  missionary  and  educational 
lines.  Not  that  doctrinal  discussions  had  lost  their 
interest,  as  yet,  but  that  newer  and  more  practical 
problems  thrust  themselves  upon  the  reformers. 

The  story  of  the  organization  of  the  American 
Christian  Missionary  Society  is  fresh  in  our  minds 
as  told  by  an  eye-witness  of  and  participant  in  the 
proceedings  of  the  convention  in  which  this  mother 
missionary  association  was  born. 

The  first  question  of  importance  to  be  decided  was 
in  regard  to  the  definite  field  to  be  cultivated.  This 
was  a  grave  question.  The  selection  was  made  with 
deliberation. 

''The  field  is  the  world;"  but  what  portion  of  this 
wide  field  ought  we  now  to  enter?  This  was  the 
question.  It  was  put  in  this  sensible  way:  "What 
part  of  this  extended  field  is  now  most  important, 
and  in  the  end  will  yield  the  largest  and  most  satis- 
factory results?" 

It  was  said  that  if  immediate  results  are  consid- 
ered, the  Karens  are  those  to  whom  we  should  go 
with  the  good  news.  If  the  largest  single  field  is  to 
be  taken,  and  because  it  is  the  largest,  then  we 
ought  to  go  to  China.  If  ignorance  and  wretched- 
ness are  to  decide  this  question,  then  we  ought  to  go 
alone  to  those  who  are  in  idolatry.  If  contiguity  is 
to  be  the  controlling  thought,  the  people  with  whom 
to  begin  our  work  are  the  North  American  Indians. 
"But  the  dictates  of  a  discriminating  judgment  and 
sound  policy  plainly  indicate,"  said  a  writer  in  the 
Christian  Age,  understood  at  the  time  to  be  Dr. 


Period  of  Organization 


129 


James  T.  Barclay,  "that  our  first  efforts  should  be 
expended  more  in  reference  to  permanent  effect  and 
extended  influence  in  order  to  ultimate  success  than 
to  immediate  results,  and  hence  our  labors  should  be 
devoted  to  that  nation  which,  when  evangelized, 
will  exert  the  most  powerful  and  widespread  influ- 
ence." 

This  principle  guided  those  in  authority  in  the 
newly-organized  society  in  the  selection  of  our  first 
foreign  mission  field.  This  rule  of  action  caused 
them  to  decide  against  going  with  the  life-imparting 
message  to  the  Chinese,  the  Karens,  the  North 
American  Indians,  the  idolaters  of  Africa  and  Poly- 
nesia. It  also  prevented  the  inauguration  of  an 
effort  in  behalf  of  what  were  called  "the  semi-Chris- 
tianized nations  of  Europe,"  and  the  "isolated 
Japanese,  although  they  never  yet  have  heard  the 
glad  tidings  of  salvation."  This  was  in  1849,  ten 
years  before  the  first  Protestant  missionaries  reached 
that  most  interesting  people.  ^ 

"Permanent  effect  and  extended  influence"  could 
not  be  seen  in  any  of  the  directions  here  indicated. 
With  their  honest,  earnest  eyes  fixed  on  what 
seemed,  and  seems,  to  be  "a  sound  rule  of  action," 
the  good  men  who  had  been  elected  to  guide  the 
infant  society  in  its  initial  efforts  said,  after  due  con- 
sideration and  with  one  voice:  "The  first  offer  oi 
'the  ancient  gospel'  should  be  made  to  the  ancient 
people  of  God — the  sons  and  daughters  of  Abra- 
ham." Their  evangelization,  it  was  believed,  prom- 
ised "permanent  effect  and  extended  influence"  be- 
yond that  of  any  other  people. 
9 


130     Reformation  of  the  Nineteenth  Century 

It  was  also  said  that  there  has  been  a  general  neg- 
lect of  the  Jews  on  the  part  of  the  friends  of  mis- 
sions. Notwithstanding  this  indifference  on  the 
part  of  Christians  to  the  spiritual  welfare  of  the  chil- 
dren of  Abraham,  and  their  apparent  abandonment 
,of  God,  it  was  believed  that  they  are  even  now 
beloved  for  their  father's  sake,"  and  it  was  said 
that  *'no  nation  on  earth  presents  so  strong  a  claim 
on  our  consideration  as  this  noble  race — none  for 
whose  conversion  such  strong  inducements  are  pre- 
sented— none  of  whose  recovery  such  glorious  conse- 
quences are  predicted."  It  was  also  said  that  "to 
no  people  on  earth  are  we  so  indebted  as  to  the 
Jews,  and  nothing  less  than  a  great  missionary 
effort  in  their  behalf  can  cancel  the  obligation  rest- 
ing upon  us  that  'through  our  mercy  they  may 
obtain  mercy.'  "  "The  evangelization  of  no  people 
will  promote  the  interests  of  Christianity  to  such  a 
degree  as  will  the  evangelization  of  the  Jews." 
"Were  they  once  converted  to  Christianity,  what  a 
noble  army  of  missionaries  would  their  circum- 
stances and  natural  endowments  constitute  them ! 
Judah  and  Benjamin  to  the  lapsed  churches  of 
Greece  and  Rome,  within  whose  territories  they  are 
principally  dispersed,  and  the  other  ten  tribes  to  the 
Mohammedans  and  pagans  among  whom  they  are 
scattered."  "They  are  an  energetic  people." 
"They  hate  idolatry."  "They  dwell  in  every 
nation  under  heaven."  "There  is  no  language 
nor  speech  where  their  voice  is  not  heard."  "In 
all  that  pertains  to  missionary  qualifications  no  peo- 
ple in  the  world  can  compare  with  the  children  of 


Period  of  Organization 


Abraham."  The  signs  of  the  times  also  seemed  to 
be  auspicious  for  a  successful  presentation  of  the 
gospel  to  this  historic  people.  In  the  beginning  of 
Christianity  the  missionaries  of  the  Christ  preached 
exclusively  to  this  people  for  years.  They  con- 
tinued, in  fact,  to  do  so  until  "they  were  at  last 
specially  summoned  by  the  Holy  Spirit  to  the  work 
of  foreign  missions  among  the  heathen."  Even 
after  this,  wherever  they  went  it  was  their  custom 
to  offer  salvation  first  through  the  Christ  to  the 
Jews.  Paul  felt  such  an  interest  in  the  people  of 
Israel  that  he  expressed  a  willingness  to  be  anath- 
ema from  Christ  for  their  sake.  Can  we,  who  plead 
for  the  restoration  of  Christianity,  remain  indiffer- 
ent to  the  spiritual  welfare  of  these  people  and  be 
innocent  before  God? 

Moved  by  such  considerations  they  decided  to 
send  "the  ancient  gospel"  to  the  people  of  Israel. 

The  next  question  was  as  to  the  place  in  which  to 
begin  work. 

It  was  known  that  multitudes  of  Jews  resided  in 
Salonica — the  ancient  Thessalonica.  They  were 
also  numerous  in  Constantinople,  in  Smyrna  and  in 
other  cities  on  the  shores  of  the  Mediterranean. 

After  considering  the  claims  of  various  places  in 
which  the  people  whose  evangelization  had  been 
determined  upon  lived  in  large  numbers,  it  was 
decided  that  "the  Holy  Land  is  the  place  where  we 
should  first  establish  a  mission."  It  was  regarded 
and  spoken  of  as  "the  great  center  of  sympathies" 
where  "a  ])lo\v  struck"  "would  be  felt  much  more 
sensibly  than  anywhere  else."    The  land  of  Pales- 


132      Reformation  of  the  Nineteenth  Century 

tine  seemed  to  be  the  strategic  point  in  the  evangel- 
ization of  the  Jews  throughout  the  world. 

The  ultimate  restoration  of  the  Jews  to  this  their 
ancient  home  was  generally  accepted  as  the  teaching 
of  the  Bible.  How  appropriate,  how  wise,  how 
truly  Christian,  previous  to  this  event,  to  bring  the 
Jews  residing  in  the  Holy  I^and  into  the  fellowship 
of  the  Christ  and  into  the  enjoyment  of  ''the  great 
salvation  !  ' ' 

At  that  time  the  Turkish  government,  in  control 
of  Palestine,  was  believed  to  be  favorable,  to  the 
Christian  religion.  An  enthusiastic  advocate  of  the 
Holy  lyand  as  the  place  in  which  to  begin  work  said 
that  "twelve  moons  ago  apostasy  from  Islamism  to 
Christianity  was  punished  with  death  and  confisca- 
tion; now,"  said  he,  '.'such  encouragement  is  offered 
to  Franks" — a  term  for  Protestant  Christians — "as 
almost  to  constitute  a  premium  for  Christianity." 
"The  Crescent,"  he  said,  "truly  is  rapidly  waning, 
and  the  Euphrates  fast  drying  up." 

It  was  thought  that  from  Palestine  as  a  base,  an 
effectual  assault  could  be  made  on  the  religion  of  the 
Arabian  Prophet.  "The  last  sands  of  the  prophetic 
period  assigned  to  the  Moslem  Desolator  are  now 
running  out."  "The  I^ittle  Horn  of  the  East  shall 
gore  no  more,  and  no  more  shall  the  desolating 
abomination  practice  and  prosper!"  It  must  in 
candor  be  confessed  that  in  connection  with  the 
foregoing  apparently  practical  views,  there  was  a 
bit  of  sentiment. 

Much  was  thought  and  spoken  about  what  was 


Period  of  Organization  133 


called  the  "ancient  gospel,"  and  the  place  in  which 
it  was  first  preached. 

"Is  it  nothing  to  us,"  they  exclaimed,  "is  it 
nothing  to  ns  that  the  fairest  portion  of  the  earth — 
the  garden  of  the  I^ord,  in  whose  fertile  soil  and 
genial  clime  grew  the  rose  of  Sharon  and  the  lily  of 
the  valley — whose  pure  apostolic  Christianity  once 
flourished  in  all  its  glory,  is  now  in  possession  of 
the  'worst  of  the  heathen?'  Has  not  Jerusalem  long 
enough  been  'trodden  down  of  the  Gentiles?'  Are 
the  mercies  of  the  Lord  toward  his  once  favored 
land  and  people  clean  gone  forever?  No,  he  is 
waiting  to  be  gracious.  How  long  shall  it  be,  then, 
before  the  fountain  again  be  opened  to  the  house  of 
David  and  the  inhabitants  of  Jerusalem  for  sin  and 
uncleanness?  Are  the  pools  of  Jerusalem  and  the 
waters  of  Jordan  no  more  to  be  the  emblematic  grace 
of  the  penitent  believer?" 


II. 


OUR  FIRST  FOREIGN  MISSIONARY. 

After  the  selection  of  the  people  and  the  field, 
with  whom  and  in  which  to  begin  work,  there  was 
no  difficulty  in  securing  the  services  of  a  man  emi- 
nently qualified  by  nature,  education  and  grace  to 
work  among  the  Jews  in  Jerusalem.  This  man  was 
James  Turner  Barclay.  Dr.  Barclay  was  born  in 
Hanover  County,  Va.,  May  22,  1807.  He  was  of 
Scotch-Irish  descent  on  his  father's  and  English  on 
his  mother's  side.  His  father  was  Robert  Barclay. 
Miss  Sarah  Coleman  Turner  became  the  wife  of  Mr. 
Robert  Barclay,  January  i,  1800.  The  father  of  our 
Dr.  J.  T.  Barclay  died  when  the  future  missionary, 
preacher  and  author  was  but  a  small  boy.  The  lad 
received  no  special  religious  training,  although  his 
mother  was  a  Baptist  and  an  excellent  woman.  In 
the  course  of  time  the  widow  of  Robert  Barclay  be- 
came the  wife  of  Captain  Harris,  a  wealthy  tobacco 
planter  of  Albemarle  County,  Va.  Captain  Harris 
was  very  kind  to  Mrs.  Barclay's  sons — Thomas  and 
James.  He  caused  them  to  be  educated  in  the  Uni- 
versity of  Virginia.  Thomas  studied  law,  and 
James,  after  graduating  from  the  University  of  Vir- 
ginia, graduated  in  medicine  from  the  University  of 
Pennsylvania.  He  was,  however,  never  deeply  in- 
terested in  his  profession.  He  was  by  nature  relig- 
ious. He  appears  to  have  been  a  born  missionary. 
His  passion  was  to  be  good  and  to  do  good. 

(134) 


Period  of  Organisation 


135 


When  James  T.  Barclay  was  twenty-three  years 
old  he  married  Miss  Julia  Ann  Sowers.  She  was  at 
the  time  of  her  marriage  less  than  seventeen  years 
old.  Her  father  was  an  elder  in  the  Presbyterian 
Church  and  a  gentleman  of  property.  Miss  Sowers' 
education  and  social  manners  were  those  of  a  high- 
bred Virginia  lady.  She  was  a  fit  companion  of  the 
noble  man  whose  wife  she  became. 

At  the  time  of  their  marriage  neither  Dr.  Barclay 
nor  his  wife  was  professed  Christian,  but  by  and 
by  they  confessed  Christ,  and  united  with  the" Pres- 
byterian Church  in  Charlottesville,  Va. 

Mrs.  Barclay  was  a  missionary  enthusiast.  When 
she  was  yet  a  young  woman  she  sent  her  jewels, 
among  which  were  her  diamond  engagement  ring, 
her  set  of  pearls,  a  set  of  cut  coral  and  a  handsome 
diamond  pin,  to  Dr.  Converse,  of  Richmond,  Va.,  to 
be  sold  for  the  benefit  of  the  missionary  cause. 
While  they  were  members  of  the  Presbyterian 
Church  Dr.  and  Mrs.  Barclay  offered  themselves  to 
the  Presbyterian  Mission  Board  to  serve  as  missiona- 
ries in  China.  Thomas  Barclay,  a  short  time  before 
this,  was  drowned  in  the  James  River  while  bathing. 
James  was,  therefore,  the  only  son  of  his  mother. 
Against  his  departure  to  a  foreign  mission  field  she, 
therefore,  protested  with  great  earnestness.  Her 
tears  and  entreaties  prevailed.  James  decided,  at 
least  for  the  present,  to  remain  at  home. 

Dr.  Barclay  after  this  heard  R.  L.  Coleman,  a 
prominent  preacher  in  those  days  among  the  Disci- 
ples in  Virginia,  preach  the  "ancient  gospel,"  as  it 
was  called.     Under  the  preaching  of  Mr.  Coleman 


136      Reformation  of  the  Nineteenth  Century 

he  became  convinced  that  infant  baptism  had  no 
foundation  in  the  New  Testament,  and  that  the  bap- 
tism of  believers  was  required  by  the  teaching  of 
Jesus  and  his  apostles.  He  also  learned  that  baptism 
— Christian  baptism — is  the  immersion  in  water  of  a 
penitent  believer  in  the  name  of  the  I^ord  Jesus,  and 
into  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Spirit.  He  and  his  wife  were,  therefore, 
baptized  in  the  James  River,  and  identified  them- 
selves with  the  Disciples  of  Christ. 

This  w^as  an  occasion  of  great  grief  to  their  par- 
ents. His  mother  said  that  though  she  had  lost  two 
husbands  and  a  son,  the  fact  that  James  had  become 
a  "Campbellite"  was  the  occasion  of  the  greatest 
grief  she  had  ever  experienced. 

In  the  selection  of  Dr.  James  T.  Barclay  to  go  as 
a  missionary  to  Jerusalem  there  was  the  choice  and 
devotion  to  a  most  holy  service  of  the  best  of  the 
flock. 

His  paternal  pedigree  ran  back  to  Robert  Barclay, 
the  Quaker  of  the  seventeenth  century  known  as 
the  author  of  the  "Apology,"  or  defense  of  the  per- 
secuted Friends.  His  grandfather  was  a  personal 
friend  of  George  Washington  and  Thomas  Jefferson. 
When  the  former  was  President,  and  the  latter  was 
Secretary  of  State,  Mr.  Barclay  was  appointed  Con- 
sul General  to  France.  He  was  also  sent  to  Mo- 
rocco, and  later  was  sent  to  Tangier  as  Consul 
General. 

Dr.  and  Mrs.  Barclay,  six  years  after  the  death  of 
Thomas  Jefferson,  purchased  Monticello,  where  they 
resided  three  years. 


Period  of  Organization 


Dr.  Barclay  was  an  enthusiast  in  science  as  well 
as  in  religion.  He  devoted  much  time  to  a  study 
of  chemistry  and  metallurgy,  with  especial  reference 
to  the  prevention  of  counterfeiting  and  loss  by  abra- 
sion in  handling  of  our  hard  money.  The  value  of 
his  services  was  recognized  by  those  who  were  in  a 
position  to  understand  them.  In  1857  he  was  ap- 
pointed by  the  President  of  the  United  States  in  spe- 
cial charge  of  the  Philadelphia  Mint.  The  results 
of  his  experiments  were  indorsed  by  Professors  Rog- 
ers and  Vatheck,  eminent  scientists  of  Philadelphia, 
who  were  appointed  by  the  President  to  co-operate 
with  him.  So  far  was  the  value  of  his  work  in  this 
.department  recognized  that  a  bill  was  introduced  in 
Congress  to  pay  him  $100,000,  but  failed  by  one  vote 
to  pass — that  of  Senator  Mason,  of  Virginia.  It  is 
said  that  this  was  on  account  of  a  grudge  that  Mr. 
Mason  entertained  against  Dr.  Barclay — a  feeling 
which  had  its  origin  during  their  student  days  in  the 
University  of  Virginia.  But  the  failure  to  secure 
this  snug  sum  of  money  was  chiefly  on  account  of 
the  Doctor's  enthusiasm  for  the  Jerusalem  mission. 
Had  he  remained  at  home  and  looked  after  the  busi- 
ness, as  a  shrewd  man  of  the  world  would  have  done, 
the  bill  doubtless  would  have  passed  both  houses  of 
Congress  and  received  the  signature  of  the  President. 
He  seems,  however,  to  have  been  utterly  indifferent, 
personally,  to  the  value  of  money.  Dr.  Barclay  was 
liberal  almost  to  a  fault.  He  gave  himself  very  lit- 
erally, with  all  that  he  possessed,  to  the  work  of  the 
Master. 

When  he  tendered  his  services  to  the  American 


138       Reformatio7i  of  the  Nineteenth  Centtuy 


Christian  Missionary  Society  the  offer  included  his 
family — Mrs.  Barclay,  his  sons,  Robert  Gutzlaff, 
aged  eighteen,  John  Judson,  aged  sixteen,  and  his 
daughter  Sarah,  aged  thirteen,  who  became  the  wife 
of  the  Hon.  Augustus  Johnson,  United  States  Con- 
sul at  the  Island  of  Cyprus.  At  the  time  of  the 
organization  of  the  society  he  and  his  family  became 
life  members  by  the  payment  of  the  stipulated  fee. 
He  also  assisted  by  money  contributions  to  make 
others  members  of  the  society.  The  abiding  mis- 
sionary interest  of  Dr.  and  Mrs.  Barclay  is  seen  in 
the  names  of  their  sons — Gutzlaff  and  Judson. 

On  the  fifth  day  of  October,  1848 — more  than  a 
year  before  the  organization  of  the  American  Chris- 
tian Missionary  Society — Dr.  James  T.  Barclay  ad- 
dressed a  letter  to  the  corresponding  secretary  of  the 
Christian  Bible  Society,  organized  in  1845  Cincin- 
nati, in  which  he  said:  "Should  your  deliberations 
result  in  the  establishment  of  a  Foreign  Missionary 
Society  or  department,  or  should  it  be  deemed  expe- 
dient to  engage  seriously  in  the  cause  of  foreign  mis- 
sions, on  any  scriptural  plan — which  the  good  Lord 
grant — in  my  estimation,  the  time  has  come  when 
we  not  only  may^  but  should  and  miist^  attempt  im- 
mediately to  disseminate  the  truth  as  it  is  in  Jesus 
among  the  benighted  pagans,  both  by  colporteur 
operations  and  regular  foreign  missions.  Would 
that  I  had  the  wealth  of  a  Crcesus  to  contribute  to 
this  all-important  enterprise!  But  of  silver  and  gold 
I  have  little — very  little — yet  have  I  a  heart  to  at- 
tempt whatever  such  feeble  instrumentality  can  be 
expected  to  accomplish;  and  should  we  organize  a 


Period  of  Orgaiiizatio^i 


139 


missionary  body,  as  I  trust  we  will,  and  some  be 
found  in  our  ranks  willing  to  'hazard  their  lives'  for 
the  purpose  of  declaring  the  name  of  the  Lord  Jesus 
Christ  to  them  that  'sit  in  the  darkness  and  in  the 
shadow  of  death,'  cheerfully  will  I  say,  ^ Here  am  I; 
send  me.''  " 


III. 


OUR  FIRST  MISSIONARY  AND  HIS  WORK. 

The  American  Christian  Missionary  Society  was, 
organized  October  26,  1849.  a  meeting  of  the 

board  November  12,  of  the  same  year,  a  letter  was 
read  from  Dr.  Barclay,  in  which  he  expressed  his 
willingness  to  go  to  Jerusalem,  or  such  other  field  as 
the  board  may  direct.  With  this  communication 
he  inclosed  a  certificate  from  the  church  in  Scotts- 
ville,  Va.,  the  place  of  his  residence  at  the  time,  in 
reference  to  his  Christian  character  and  qualifications 
for  the  work.  This  was  characteristic  of  the  man. 
Dr.  W.  H.  Hopson  said  of  Dr.  Barclay  that  he  was 
"criminally  modest."  His  modesty  would  not  permit 
him  to  assume  that  the  members  of  the  board  knew 
his  Christian  character  and  eminent  qualifications 
for  the  work  to  which  he  proposed  to  devote  his  life. 
After  the  reading  of  the  letter  and  certificate  it  was 
resolved  by  the  board  "that  we  most  cordially  enter- 
tain the  proposition  of  our  beloved  brother,  and  that 
the  corresponding  secretary  be  requested  to  inform 
him  immediately  of  this  expression  of  the  board." 
At  a  meeting  eight  days  later  James  Challen,  from 
the  "Committee  on  Fields  of  Labor,"  reported  in 
fa  vol  ot  "one  mission  on  the  foreign  field,  and  to  us, 
at  present,  Jerusalem  would  be  the  most  desirable 
point."  This  action  was,  however,  but  a  formal 
recognition  and  indorsement  of  what  had  been  de- 
termined.   The  reasons  for  the  selection  of  the  peo- 

(140) 


Period  of  Organization 


141 


pie  of  Israel  and  the  Holy  City  have  been,  in  epit- 
ome, placed  before  the  reader.  iVt  a  meeting  of  the 
board  held  January  15,  1850,  another  letter  from  Dr. 
Barclay  was  read  which,  according  to  the  minutes, 
was  "favorable  to  the  Jerusalem  mission,  and  ex- 
pressive of  a  desire  to  engage  in  the  benevolent  and 
self-denying  enterprise."  The  corresponding  secre- 
tary was  "instructed  to  write  to  Brother  Barclay  to 
ascertain  what  would  be  the  expense  of  outfit  and 
salary;  and  whether  he  could  go  by  the  first  of  next 
September,  provided  funds  could  be  obtained."  It 
was  on  the  eleventh  day  of  June,  1850,  that  James 
T.  Barclay,  M.  D.,  was  employed  as  an  agent  of  the 
American  Christian  Missionary  Society  to  engage  in 
teaching,  preaching  and  the  practice  of  medicine 
among  the  Jews  in  Jerusalem.  Our  first  foreign  mis- 
sionary was  a  medical  missionary. 

The  following  from  a  letter  addressed  to  "the 
Board  of  the  American  Christian  Missionary  Soci- 
ety," under  date  of  October  30,  1849,  ^^^^^  days  after 
the  organization  of  the  association,  reveals  so  much 
of  the  man  in  whom  we  are  now  especially  inter- 
ested that  it  is  inserted  at  this  point: 

"I  have  been  a  member  of  the  Church  of  Christ 
about  ten  years,  and  during  the  greater  part  of  that 
time  an  elder;  l:)ut  have  ouly  been  engaged  in  the 
public  proclamation  of  the  Word  during  the  past 
year.  To  be  able  to  'endure  hardness  as  a  good  sol- 
dier of  Jesus  Christ'  is  deemed  an  indispensable 
requisite  on  the  part  of  him  who  would  lead  the  self- 
denying  life  of  a  missionary  of  the  cross,  and  I  bless 
my  Creator  and  Preserver  that,  though  I  am  now  in 


142      Reformation  of  the  Nineteenth  Century 

the  forty-third  year  of  my  age,  my  health  is  uni- 
formly and  unusually  good,  being  blessed  with  an  ex- 
cellent constitution  and  great  powers  of  endurance. 
I  have  some  acquaintance  with  the  lyatin,  Greek  and 
French  languages,  and  such  an  aptitude  for  the 
acquisition  of  foreign  tongues  that  no  insuperable 
obstacle  exists  on  this  score.  I  am  a  regular  gradu- 
ate of  the  medical  profession,  and  although  I  have 
not  been  engaged  in  practice  for  some  years,  yet  but 
little  application  would  suffice  to  qualify  me  as  a 
practitioner  again.  My  acquaintance  with  the  arts 
and  sciences  is  quite  extensive,  and  with  some  of 
them  intimate — both  theoretically  and  practically — 
possessing  great  artistic  and  mechanical  tact.  I 
mention  this  because  such  attainments  on  the  part  of 
the  missionary  are  esteemed  very  desirable,  inasmuch 
as  they  tend  to  procure  a  favorable  access  to  the 
heathen. 

"My  wife,  whose  mind  has  long  been  exercised  on 
this  subject,  cordially  dedicates  herself  to  the  cause 
of  missions,  so  far  as  her  influence  can  be  appropri- 
ately exerted. 

"The  children  whom  God  hath  graciously  given 
us — consisting  of  two  sons,  the  one  aged  eighteen, 
the  other  fifteen,  and  a  daughter  only  thirteen  years 
of  age — desire  also  to  go  unto  the  heathen  with  us, 
and  thus  be  fellow-helpers  to  the  truth  in  their  re- 
spective spheres.  Having  long  since  made  our 
God  their  God,  and  our  people  their  people,  it  is  nat- 
ural that  they  should  desire  to  go  where  we  go,  lodge 
where  we  lodge,  and  die  where  we  die;  but  so  far  as* 
can  be  ascertained,  they  seem  to  be  actuated  in  mak- 


Period  of  Organization 


143 


ing  such  a  choice  by  higher  motives  than  those  that 
spring  from  mere  filial  affection.  Their  education, 
having  been  early  commenced,  is  now  nearly  com- 
pleted on  a  somewhat  liberal  scale;  and  I  am  happy 
in  the  assurance  that  they  possess  more  than  an  or- 
dinary share  of  piety  and  zeal,  and  are  perfectly 
willing  to  do  whatever  they  can,  either  now  or  here- 
after, in  behalf  of  the  perishing  heathen. 

"Such  a  statement  I  deem  due  alike  to  you,  to  the 
cause  and  to  ourselves." 

Much  enthusiasm  was  excited  among  the  brethren 
by  the  thought  of  beginning  the  work  of  missions  in 
the  city  in  which  the  gospel  of  the  Son  of  God  in  its 
fullness  was  first  preached.  This  finds  echo  in  Presi- 
dent Campbell's  annual  address  in  1853.  '^^^  vciixs- 
sion  has  been  inaugurated.  The  news  from  Dr.  Bar- 
clay is  full  of  encouragement.  Some  in  the  Holy 
City  under  his  instruction  have  turned  to  the  lyord. 
Others  seriously  contemplate  this  step.  Under  these 
circumstances  the  convention  assembled  in  Cincin- 
nati.   Mr.  Campbell  said: 

"We  have  but  one  foreign  mission  station — a  sta- 
tion, indeed,  of  all  others  the  most  appropriate  to 
our  profession — the  ancient  city  of  the  great  King, 
the  city  of  David,  on  whose  loftiest  summit  Zion, 
the  ark  of  God,  rested — the  'holy  hill,'  once  the 
royal  residence  of  Melchisedec,  priest  of  the  Most 
High  God — the  sacred  Solyma,  the  abode  of  peace. 
There  stood  the  tabernacle  when  its  peregrinations 
ended.  There  stood  the  temple,  the  golden  palace 
wliicli  Solomon  built.  It  rested  upon  an  hallowed 
foundation — Mount  Moriah,  a  little  hill  of  Zion.  To 


144       Reformation  of  the  Nineteenth  Century 


that  place  the  tribes  of  God  went  up  to  worship.  There 
was  the  Ark  of  the  Covenant,  with  its  table  engraven 
by  the  hand  of  God.  The  Shekinah  was  there; 
Calvary  was  there,  and  there  our  Lord  was  crucified, 
buried  and  rose  again.  There  clusters  every  hal- 
lowed association  that  binds  the  heart  of  man  to 
man.  There  Christ  died,  and  there  he  revived. 
There  the  Holy  Spirit,  as  the  messenger  of  Christ, 
first  appeared.  There  the  gospel  was  first  preached. 
There  the  first  Christian  baptism  was  administered. 
There  the  first  Christian  temple  was  reared,  and 
thence  the  gospel  was  borne  through  Judea,  Samaria, 
and  to  all  the  nations  that  ever  heard  it.  Jerusalem, 
the  city  of  the  Great  King,  in  the  center  of  all  di- 
vine radiations,  the  center  of  all  spiritual  attractions, 
and  in  its  ruins  it  is  an  eternal  monument  of  the 
justice,  faithfulness  and  truth  of  God.    *    *  * 

"One  of  the  capital  points  of  this  Reformation  is 
the  location,  in  time  and  place,  of  the  commence- 
ment of  the  reign  of  grace,  or  the  kingdom  of  heav- 
en. The  Christian  era  and  the  commencement  of 
Christ^ s  Church  have  long  been  confounded  by  every 
sect  in  Christendom.  The  materials  of  Solomon's 
Temple  and  of  Christ's  Church  were  mainly  provided 
one  generation  before  either  of  these  was  erected. 
The  grand  materials  of  Christianity,  or  the  kingdom 
of  Jesus  Christ,  are  his  life,  death,  burial,  resurrec- 
tion, ascension  and  glorification  in  heaven.  This 
last  event  occurred  more  than  thirty-three  years  after 
his  nativity.  So  that  the  Christian  era  and  the 
commencement  of  Christ's  reign  or  kingdom  are  one 
generation — thirty-four    years — apart.    The  Holy 


Period  of  Organization 

Spirit,  who  is  the  life,  the  bliss  and  the  glory  of 
Christianity,  was  not  given  till  -Jesus  Christ  was 
glorified.    Hence,  John  the  Harbinger  and  Jesus  the 
Messiah  both  lived  and  died  under  the  Jewish  theoc- 
racy,  a  fact  that  has  much  moral  and  evangelical 
bearing  on  the  Christian  profession,  as  exhibited  by 
both  Baptists  and  Pedobaptists.    This  alone  should 
give  direction  to  all  our  efforts  in  all  missions,  do- 
mestic or  foreign.    It  is  the  only  legitimate  stand- 
point at  which  to  place  our  Jacob  staff  when  we  com- 
mence a  survey  of  the  kingdom  of  heaven,  or  propose 
to  build  a  tent  for  the  God  of  Jacob— the  Holy  One 
of  Israel,  our  King.    Had  we  no  other  object  than 
to  ^  give   publicity   and   emphasis   to  this  capital 
point,  it  is  worthy  the  cause   we   plead,  what- 
ever the  success  may  be,   to  erect  and  establish 
our  first  foreign  mission  in  the  identical  city  where 
ourl^ordwas  crucified;  where  the  Holy  Spirit  first 
descended  as  the  Missionary  of  the  Father  and  the 
Son;  where  the  Christian  gospel  was  first  preached 
and  the  first  Christian  Church  erected.    As  a  simple 
monument  of  our  regard  and  reverence  for  this  soul- 
emancipating  position,  it  is  worthy  of  all  that  it  has 
cost  us,  and  more  than  it  will  ever  cost  us,  to  have 
made  our  first  foreign  mission  station  near  the  cross, 
the  mount  of  ascension  of  the  Savior,  and  the  thea- 
ter of  the  descension  of  the  Holy  Spirit  as  the  sacred 
guest  of  the  house  which  Jesus  built." 

These  words  were  spoken  when  news  of  an  encour- 
aging character  was  by  every  mail  coming  to  the 
board  of  managers  from  tlie  Jerusalem  Missron. 
The  Christian  Bible  Society  appropriated  money 


146      Reformation  of  the  Nineteenth  Centiuy 


to  be  used  by  the  missionary  in  the  distribution  of 
the  sacred -writings.  This  he  did  in  the  Arabic, 
Syriac,  Syro-Chaldaic,  Judeo- Arabic,  Armenian, 
Turkish,  modern  Greek,  German,  Spanish  and  Ital- 
ian languages. 

The  sum  of  $1,200.00  was  appropriated  by  the 
board  to  convey  Dr.  Barclay  and  his  family — wife 
and  three  children — to  Jerusalem.  In  a  meeting  held 
October  14,  1850,  after  the  departure  of  the  mission- 
ary family,  it  was  * 'Resolved,  that  the  board  place 
at  the  disposal  of  Brother  Barclay  $500.00,  in  addi- 
tion to  the  $1,200.00  already  appropriated  for  his 
passage  to  Jerusalem  and  the  support  of  the  mission 
for  one  year."  Surely,  this  accomplished  gentle- 
man did  not  engage  in  this  work  from  mercenary 
considerations! 

D.  S.  Burnet,  who  was  present  at  and  active  in  the 
organization  of  the  American  Christian  Missionary 
Society,  who  was  elected  first  vice-president,  and 
who  served  the  society  as  corresponding  secretary  in 
the  years  1852-56,  and  1862-63,  said  of  Dr.  Barclay: 

"His  heart  is  in  the  work.  He  is  also  as  much 
distinguished  by  an  enlightened  frugality  as  by  the 
ardor  of  his  zeal.  He  supremely  believes  that  he  is 
a  trustee  of  the  funds  placed  at  his  disposal,  and  he 
most  obviously  keeps  a  conscience  void  of  offense  in 
their  management.  Under  such  auspices  the  mis- 
sion, with  the  blessing  of  God,  may  be  expected  to 
do  much  good." 

In  a  letter  dated  ''London,  October  28,  1850," 
addressed  to  James  Challen,  at  the  time  correspond- 
ing secretary,  the  missionary  gives  an  account  of  his 


Period  of  Organization 


147 


efforts  to  secure  the  least  expensive  passage  to  Alex- 
andria. He  "applied  at  the  office  of  the  Oriental 
and  Peninsular  Steamship  Company,"  but  says  he 
"found  the  rates  of  charge  so  exorbitantly  high" 
that  he  "was  compelled  to  decline  taking  passage  in 
that  line."  He  "succeeded,"  at  last,  "in  engaging 
.  .  .  passage  in  the  Hebe,  of  Glasgow,  a  little  brig 
of  only  one  hundred  and  eighty-four  tons  burthen." 
To  still  further  reduce  expenses  it  was  decided  to 
"do  our  own  victualing,"  etc.,  the  captain  of  "the 
Scotch  brig"  agreeing  to  "supply  fuel  and  water." 
And  so  our  first  foreign  missionary  went  out  in  lux- 
ury (?)  to  preach,  and  teach,  and  practice  medicine 
among  the  unfortunate  descendants  of  Abraham  in 
the  "City  of  the  Great  King."  He  left  the  United 
States  about  the  middle  of  September,  1850,  expect- 
ing to  arrive  at  his  destination  by  the  close  of  the 
year.  The  voyage  was  unusually  and  unexpectedly 
tempestuous.  January,  185 1,  found  him  on  the  an- 
cient island  of  Melita.  At  one  time,  as  a  result  of 
the  storms  through  which  "the  little  brig"  passed, 
he  says:  "We  were  reduced  almost  entirely  to  a  diet 
of  crackers  and  cheese."  He  purchased  some  Arabic 
books  in  London.  A  good  deal  of  time  was  given 
on  the  way  to  a  study  of  that  language.  Some  time 
was  also  given  t®  Greek,  Latin,  Italian  and  French. 
He  preached  on  shipboard,  both  publicly  and  pri- 
vately. He  was  "instant  in  season  and  out  of 
season." 

The  first  letter  from  Jerusalem  was  dated  "Febru- 
ary 28,  1851."  While  he  was  at  Valetta,  Island  of 
Melita,  he  says:    "vSeeing,  unexpectedly,  that  we 


148      Reformation  of  the  Nineteenth  Century 

could  reach  our  destination  more  expeditiously  and 
cheaply  by  a  steamer  which  touched  at  Valetta 
while  we  were  there,  awaiting  the  sailing  of  the 
Hebe,  than  by  pursuing  our  intended  route  via  Alex- 
andria, we  took  passage  in  her,  and  in  six  or  seven 
days  had  the  pleasure  of  landing  at  Beyroot." 

Just  as  he  was  leaving  the  Hebe  he  learned  that 
"the  captain  and  second  mate  had  decided  to  be 
baptized."  He  says  that  he  was  ignorant  of  this 
until  "the  very  moment  of  our  embarkation  arrived, 
when  it  was  certainly  too  late  to  administer  the  ordi- 
nance." He  adds:  "One  of  the  sailors  had  previ- 
ously requested  me  to  baptize  him,  but  such  was  his 
ignorance  of  'the  truth  as  it  is  in  Jesus'  (Episcopa- 
lian though  he  was)  that  I  had  come  to  the  conclu- 
sion not  to  administer  the  ordinance  until  we  should 
reach  Alexandria,  by  which  time  he  would  have  been 
sufficiently  well  'instructed  in  the  way  of  the  Lord' 
to  obey  intelligently  and  satisfactorily."  Dr.  Bar- 
clay felt  also  that  "the  sailor  would  have  been 
accompanied  by  others."  The  following  words, 
taken  from  this  letter,  are  worthy  of  especial  atten- 
tion at  the  present  time,  as  indicating  the  care  with 
which  "the  fathers"  received  persons  to  the  ordi- 
nance of  baptism: 

"I  have  seen  so  much  evil,  both, to  the  cause  and 
to  the  preacher,  result  from  hastily  thrusting  into 
'God's  building'  improper  materials  of  'wood,  hay, 
stubble,'  that  I  am,  perhaps,  too  much  afraid  of  pre- 
cipitancy, and  acted  with  too  much  caution  in  this 
instance.  But  still,  whether  or  not  we  should  'bap- 
tize the  same  hour'  that  application  is  made,  must. 


Period  of  Organization 


149 


in  my  opinion,  depend  somewhat  on  circumstances.'' 
The  missionaries  were  detained  five  days  in  Bey- 
root  before  arrangements  could  be  matured  for  prose- 
cuting the  journey  to  Jerusalem.  In  order  to  avoid 
* 'heavy  expenses"  they  determined  to  go  by  land. 
Moreover,  time  would  be  saved  by  going  on  horse- 
back. They  traveled  along  the  sea  coast  via  Sidon, 
Tyre,  Ptolemais  and  Joppa,  and  through  Lydda  to 
the  Holy  City.  Nine  days  were  spent  in  making  the 
journey,  exclusive  of  the  Lord's  day,  which  was 
spent  in  Sidon.  x^ll  were  in  good  health  and  fine 
spirits  when  Jerusalem  was  reached.  But  Dr.  Bar- 
clay says:  "If  I  may  credit  what  I  am  told  on  all 
hands,  there  is  no  w^orse  missionary  ground  on  all 
the  earth  than  this  same  city."  He  said  in  this 
same  letter:  "I  yearn  over  this  benighted  people; 
ardently  long  for  the  time  when  I  can  proclaim  to 
them,  in  their  own  language,  the  truth  as  it  is  in  Je- 
sus." "There  is  no  place  on  earth,"  he  continues, 
"where  the  diffusion  of  the  truth  is  more  needed 
than  this  very  spot."  He  found  the  most  deter- 
mined opposition  to  his  efforts  on  behalf  of  the  peo- 
ple of  Israel,  from  the  beginning  to  the  close  of  his 
work,  on  the  part  of  men  who  called  themselves 
Christians.  He  says  that  he  was  seriously  advised 
by  a  clerical  friend  "to  join  the  Anglican  Church  if 
I  would  escape  persecution."  He  did  not  join  the 
Anglican  Church;  he  did  suffer  persecution. 

It  would  seem  from  Dr.  Barclay's  letters  that  he 
found  hardly  anything  in  Palestine  as  he  expected 
when  he  left  America  for  the  Holy  Land.  He  found 
missions  and  missionaries.    He  found  that  money 


150      Reformation  of  the  Nineteenth  Century 

was  expended  freely  in  Christianizing  (?)  the  sons 
of  Abraham.  There  was  even  extravagance  in  the 
use  of  money  contributed  in  large  sums  by  European 
Christians.  He  found  that  the  Episcopalians,  be- 
sides "several  ordained  missionaries,  who  speak  the 
language  fluently,  have  also  here  and  in  other  parts 
of  Palestine  some  half  dozen  native  colporteurs, 
whom  they  give  from  150  to  200  pounds  sterling  per 
annum  simply  to  distribute  tracts  and  the  Script- 
ures." The  amount  that  Dr.  Barclay  and  his  family 
were  to  receive  being  indicated  by  the  action  of 
the  board,  above  quoted,  no  one  ought  to.be  surprised 
that  in  his  account  of  this  matter  he  added:  "a 
sum,  however,  entirely  too  high."  It  was  an  occa- 
sion of  surprise  also  to  find  "the  bitter  hatred  of 
everything  called  Christian  on  the  part  of  the  Jews." 
He  was  amazed  "to  find  such  wide  departure  from 
the  simplicity  and  purity  of  the  faith  once  delivered 
to  the  saints  on  the  part  of  those  not  only  styling 
themselves  Protestants,  but  claiming  succession  from 
the  apostles!" 

Dr.  J.  T.  Barclay  and  family  left  New  York  at 
noon,  September  11,  1850,  and  arrived  in  Jerusalem 
at  sunset,  February  7,  1851.  Upon  his  return  to  the 
United  States,  in  1854,  he  noted  carefully  that  he 
had  had  an  official  connection  with  the  Board  of  the 
American  Christian  Missionary  Society  just  "four 
years,  four  months  and  four  days." 

After  a  varied  experience,  in  which  there  were 
signs  of  success  which  often  did  not  realize  their 
promise,  and  in  which  there  was  much  opposition, 
not  only  from  the  Moslems,  but  from  those  who 


Period  of  Organization 


claimed  to  be  Christians,  it  was  decided  to  discon- 
tinue the  mission.  One  thing,  however,  was  devel- 
oped, and  that  was  that  in  Dr.  Barclay  we  had  the 
spirit  of  true  missionary  heroism.  It  was  no  fault  of 
his  that  the  mission  did  not  yield  larger  results.  In 
addition  to  the  few  converts  made,  Dr.  Barclay,  at 
the  suggestion  of  Drs.  Robinson,  Hacket,  and  oth- 
ers, gave  attention  to  archaeological  investigations 
with  such  diligence  that,  after  his  return  to  the 
United  States,  in  1854,  he  published  a  book  of  more 
than  six  hundred  octavo  pages,  entitled  "The  City 
of  the  Great  King;  or,  Jerusalem  as  it  Was,  as  it  Is, 
and  as  it  Is  to  Be."  This  book  was  an  honor  to  the 
Disciples  of  Christ.  It  did  more  to  gain  the  favor- 
able attention  of  learned  men  than  any  book  which, 
up  to  that  time,  had  been  written  by  one  of  our  men. 
It  is  a  monument  of  painstaking  industry  and  ripe 
scholarship.  Isaac  Errett  said  of  "The  City  of  the 
Great  King,"  by  Dr.  Barclay,  and  "Hadji  in  Syria," 
by  Sarah  Barclay,  that  "these  are  some  of  the  first 
fruits  of  the  Jerusalem  Mission,  which  have  given  it 
character  before  the  country,  and  are  indirectly  aid- 
ing to  give //J  character  as  a  people."  The  iV<9r//j 
American  Review^  the  Christian  Examiner  (at  the 
time  the  leading  religious  critical  review  of  New 
England),  the  Presbyterian  Quarterly^  with  more 
than  one  hundred  of  the  best  literary  and  theolog- 
ical authorities  in  this  country  and  in  Europe,  ably 
reviewed  "The  City  of  the  Great  King."  Some  of 
the  reviewers  declared  that  the  book  had  "no  rival 
on  the  subject  in  the  English  language."  "Hadji  in 
Syria"  was  sold  in  luirope  as  well  as  in  America. 


152      Reformation  of  the  Nineteenth  Century 

The  Presbyterian  Board  of  Publication  in  Philadel- 
phia ordered  500  copies  for  their  Sunday-schools. 
The  North  British  Review  noticed  Dr.  Barclay's 
book  in  a  highly  appreciative  tone,  at  the  same  time 
making  grateful  mention  of  the  Christian  zeal  and 
intelligent  devotion  in  the  support  of  the  Jerusalem 
mission.  Seven  thousand  copies  of  the  work  were 
sold  in  a  short  time.  "The  amount  of  new  detail 
with  regard  to  Jerusalem  and  its  vicinity  is  greater 
than  that  of  any  volume  that  has  ever  been  pub- 
lished on  the  topography  of  that  city,"  is  a  single 
sentence  taken  from  the  North  British  Reviezv.  The 
brethren  did  not  waste  the  Lord's  money — not  one 
dollar  of  it — in  sustaining  the  Jerusalem  Mission. 

The  work  in  Jerusalem,  upon  the  return  of  Dr. 
Barclay  and  his  family  to  the  United  States,  was  left 
in  the  hands  of  M.  J.  Dennis,  a  gentleman  whom  he 
had  taught  the  way  of  the  Lord  more  perfectly. 

For  a  time  the  American  Christian  Missionary  So- 
ciety had  no  work  in  a  foreign  land.  Alexander 
Cross,  a  negro  siave  in  Kentucky,  had  been  pur- 
chased by  Christian  men,  given  fr-eedom,  educated, 
and  sent  to  Africa  as  a  missionary.  Before  he  did 
any  work  he  fell  a  victim  to  a  fever.  Thus  ended 
the  first  effort  to  evangelize  Africa — the  first  effort 
made  by  the  Disciples  of  Christ. 

This  is  a  good  place  in  which  to  give  some  account 
of  certain  educational  enterprises  inaugurated  and 
carried  forward  by  those  whose  great  aim  is  to  call 
the  Church  and  the  world  back  to  a  belief  in  and  to 
the  practice  of  simple  New  Testament  Christianity. 


IV. 


EDUCATION  IN  THE  DECADE  BEGINNING 
WITH  1850. 

Education  and  evangelization  go  hand  in  hand. 
With  the  organization  of  the  American  Christian 
Missionary  Society  a  new  era  in  the  history  of  the 
Disciples  began.  Every  part  of  the  body  was  revi- 
talized. The  purpose  of  the  society  was  the  system- 
atic evangelization  of  men  in  our  own  and  in  other 
lands;  but  the  cause  of  education  received  an  impetus 
that  is  felt  to  this  day. 

The  prime  movers  in  the  nineteenth  century  effort 
in  behalf  of  .Christian  unity  and  union,  by  a  return 
to  the  Christianity  of  the  Christ  as  it  is  described  in 
the  New  Testament,  were  educated  men.  They  were 
Presbyterian  clergymen — trained  as  such  men  usually 
were  and  are.  Their  desire  for  a  visible  union  of 
God's  people  was  in  order  that  men  might  be  led  to 
faith  in  the  Christ;  'hence  their  evangelistic  and 
evangelical  zeal.  They  would  naturally  connect 
with  this  zeal  an  abiding  interest  in  education — in 
college  education — as  a  means  of  preparing  men  for 
the  gospel  ministry. 

Bacon  College  was  established  in  Georgetown, 
Ky.,  in  1838.  Bethany  College  was  founded  in  184 1 
— the  charter  was  granted  by  the  Virginia  Legisla- 
ture in  1840 — at  the  village  of  Bethany,  Brooke 
County,  Va.    Alexander  Campbell,  its  founder  and 

first  president,  said:  "Bethany  College  is  the  only 

153 


154      Reformation  of  the  Nineteenth  Century 

college  known  to  us  in  the  civilized  world  founded 
upon  the  Bible.  It  is  not  a  theological  school, 
founded  upon  human  theology,  nor  a  school  of  divin- 
ity, founded  upon  the  Bible;  but  a  literary  and  sci- 
entific institution,  founded  upon  the  Bible  as  the 

basis  of  all  true  science  and  true  learning  

We  are  indeed  the  only  denomination,  or  people, 
that  could  introduce  the  Bible  into  a  college  and 
daily  teach  it,  inasmuch  as  we  care  for  nothing  that 
is  not  recognized  by  every  party  in  Christendom.'' 
As  to  the  relation  of  Bethany  to  Bacon  College,  Mr. 
Campbell  said:  ''Well  knowing  that  Bacon  College 
could  not  answer  the  purposes  I  designed,  I  obtained 
a  liberal  charter  for  Bethany  College,  and  founded  it 
at  once  upon  the  Bible,  as  the  only  foundation  of 
real  learning,  human  philosophy  and  moral  science." 

In  November,  1849,  delegates  from  thirty-one 
churches  in  Ohio  met  and  agreed  to  establish  an  in- 
stitution of  learning  such  as  might  meet,  in  the 
character  and  scope  of  its  instructions,  especially  its 
moral  and  religious  instructions,  the  wants  of  the 
brotherhood  in  that  part  of  the  world.  This  was 
the  beginning  of  the  Western  Reserve  Eclectic  Insti- 
tute, now  Hiram  College,  located  at  the  village  of 
Hiram,  in  Portage  County,  Ohio.  The  Western 
Reserve  Eclectic  Institute  was  a  school  of  academic 
grade.  A.  S.  Hayden  was  the  first  president;  James 
A.  Garfield  was  the  second.  The  institution  became 
a  college  in  1867.  Its  founders  thought  that  the 
Bible  ought  to  hold  a  prominent  place  in  the  educa- 
tional system,  that  it  was  the  only  proper  foundation 
for  moral  and  ethical  culture,  and  consequently  that 


Period  of  Organization 


155 


it  ought  to  enter  into  the  education  of  our  young 
people — substantially  the  views  which  controlled  Al- 
exander Campbell  in  the  founding  of  Bethany  Col- 
lege. 

Definite  action  was  taken  by  the  Disciples  of 
Christ  in  Indiana  in  their  State  meeting,  October, 
1849,  to  found,  in  Indianapolis,  the  Northwestern 
Christian  University,  now  Butler  College,  the  college 
of  literature  and  arts  of  the  University  of  Indianap- 
olis. The  charter  of  the  Northwestern  Christian 
University  was  granted  by  the  legislature  of  Indiana, 
January  15,  1850.  The  first  session  of  the  institu- 
tion began  in  November,  1855.  The  inspiration  of 
the  founders  was  a  belief,  on  conviction,  that  the 
prosperity  of  New  Testament  Christianity,  in  our  age 
and  country,  is  intimately  connected  with  the  cause 
of  education.  The  two  were  believed  to  go  hand  in 
hand.  The  Bible  was,  almost  as  a  matter  of  course, 
adopted  as  a  text-book,  and  so  continues  to  this  day. 
The  charter  of  this  institution  required  that  both 
sexes  should  be  taught  in  the  same  classes  and  grad- 
uated with  the  same  honors. 

Bacon  College,  after  a  varied  history,  in  1858  be- 
came Kentucky  University — located  first  in  Harrods- 
burg,  and  later  in  Lexington,  its  present  abiding- 
place. 

The  Kentucky  Christian  Education  Society  de- 
serves to  be  mentioned  in  this  connection  as  indicat- 
ing the  growth  of  interest  in  education  among  the 
Disciples  of  Christ. 

This  society  was  organized  in  1856.  Such  men  as 
William  Morton,  John  T.  Johnson  and  Philip  S. 


156       Refonnation  of  the  Nineteenth  Ce^itury 


Fall  were  leading  spirits  in  its  organization.  It  fur- 
nishes only  such  financial  assistance  as  is  necessary 
to  enable  a  student  to  obtain  a  college  education  at 
the  cheapest  rate  of  living.  This  noble  society  has 
assisted  in  the  education  of  five  hundred  young  men, 
at  a  total  expenditure  of  $100,000.  Until  recently 
the  money  was  a  gift;  now  it  is  a  loan  without  inter- 
est. Many  of  our  most  efficient  preachers,  college 
professors  and  writers  were  assisted  in  obtaining  an 
education  by  the  Kentucky  Christian  Education 
Society. 

The  Kentucky  Female  Orphan  vSchool  was  founded 
at  Midway,  Woodford  County,  Ky.,  in  1849. 
was  at  first  a  home  rather  than  a  school.  Fifteen 
girls  were  admitted  when  its  doors  were  first  opened. 
John  T.  Johnson,  1^.  L.  Pinkerton  and  J.  W.  Parish 
were  the  principal  men  in  the  inauguration  of  this 
good  work.    The  expens   of  the  buildings  and  fur- 
nishing the  same  was  borne,  principally,,  by  the  Dis- 
ciples residing  in  Woodford  County.  The  women  were 
foremost  in  this  enterprise,  aiding  it  with  brain,  heart, 
tongue,  hand  and  purse.    Into  the  Kentucky  Female 
Orphan  vSchool  a  good  moral  character  and  the  abil- 
ity to  receive  an  education  are  the  essential  condi- 
tions of  admission.    The  aim  is  to  make  of  the 
orphan  girls  self-supporting  women.    Only  orphans 
are  admitted;   and  these  must  be  so  situated  that 
without  the  assistance  of  this  school  they  would 
probably  not  receive  an  education.    The  graduates 
are  so  wisely  and  thoroughly  trained  as  to  be  in 
special  demand  in  the  State  as  teachers.    The  prop- 
erty is  valued  at  $50,000.    There  is  an  endowment, 


Period  of  Organization 


157 


well  invested,  of  $150,000.  The  expense  per  annum 
is  $15,000.  The  patronage  is  so  large  that  addi- 
tional buildings  are  needed  in  order  to  properly  ac- 
commodate the  pupils. 

The  legislature  of  Illinois,  in  1855,  granted  a 
charter  to  Eureka  College  to  be  located  at  Walnut 
Grove,  in  Woodford  County,  111.  The  town  of 
Eureka  grew  up  about  the  college.  This  institution 
was  the  outgrowth  of  the  Walnut  Grove  Academy, 
founded  and  conducted  by  Prof.  A.  S.  Fisher.  The 
spirit  out  of  which  Eureka  College  grew  is  shown 
in  the  language  used  by  J.  T.  Jones,  president  of  the 
board  of  trustees  of  Walnut  Grove  Academy:  "We 
propose  to  educate  gratis  all  indigent  young  men  who 
will  pledge  themselves  to  preach  the  gospel.  And 
we  hope  to  be  able,  at  some  future  period,  to  train 
up,  free  of  charge,  indigent  orphans.^  One  of  our 
cardinal  points  will  ever  be  to  induce  more  of  our 
young  brethren  to  embark  in  the  proclamation  of 
the  ancient  gospel,  and  to  render  it  possible  for 
them  to  be  qualified  with  the  necessary  education." 

Abingdon  College,  in  Illinois,  was  founded  in 
1855.  It  was  preceded  by  Abingdon  Academy.  P. 
H.  iMurphy  was  the  first  president  of  this  college. 
In  the  course  of  time  Abingdon  College  was  incor- 
porated with  Eureka  College. 

Christian  College,  an  institution  for  young  women, 
located  at  Columbia,  Mo.,  was  founded  in  1852. 
John  Augustus  Williams  was  the  first  president  of 
this  still  flourishing  institution.  The  same  year  the 
legislature  of  Arkansas  granted  a  charter  to  Arkan- 
sas College.     Robert  Ciraliani,  "a  graduate  of  Beth- 


158      Reformation  of  ihe  Nineteenth  Century 


any  College,"  was  ''for  some  years  before  this  the 
principal  of  an  academy  in  that  State,  and  it  was 
through  his  energy,  talents  and  learning,"  to  use 
the  words  of  Alexander  Campbell,  "that  this  insti- 
tution has  been  incorporated  as  a  college,  and  him- 
self created  president."  About  the  same  time  the 
Disciples  in  Missouri  established  Christian  Univer- 
sity at  Canton.  To  this  decade  also  belongs  the 
founding  and  failure  of  Berea  College,  at  Jackson- 
ville, 111.,  through  the  heretical  teaching  of  Walter 
S.  Russell,  its  president.  Oskaloosa  College  re- 
ceived its  charter  from  the  Iowa  lyCgislature  in  1857. 
This  institution  came  as  a  result  of  organized  effort 
on  the  part  of  the  Disciples  of  Christ  in  the  State  of 
Iowa.  They  resolved  in  their  State  meeting  in  1855 
to  establish  an  educational  institution  of  college 
grade. 


Turbulent  Period 


W.  T.  MOORE 


THE  TURBULENT  PERIOD 


I. 

CIVIL  WAR  AND  THE  CHRISTIAN 
CHURCHES. 

April  the  12th,  1861,  was  a  sad  day  for  the  Ameri- 
can people.  The  storm  of  civil  strife  had  been  gath- 
ering some  time,  but  there  were  not  many  that 
believed  this  storm  would  ultimately  burst  in  all  the 
fury  of  internecine  war.  When,  however,  the  first 
gun  was  fired  upon  Ft.  Sumter,  the  die  was  cast. 
That  gun  reverberated  the  doleful  message  through- 
out the  world,  that  a  great  conflict  had  begun  be- 
tween the  North  and  the  South.  The  echoes  of  the 
cannonade  which  followed  produced  the  most  intense 
excitement  throughout  the  whole  country.  The 
Northern  people  had  hoped,  almost  against  hope, 
that  there  would  be  no  overt  act  of  war,  while  those 
in  the  South  had  deluded  themselves  with  the  notion 
that  if  the  war  was  once  begun,  that  is,  as  soon  as  it 
became  apparent  that  the  South  was  in  earnest,  the 
right  of  secession  would  be  conceded  without  a  strug- 
gle.   Both  parties  wholly  miscalculated. 

On  the  Sunday  after  the  bombardment  of  Ft. 
Sumler  began,  the  fort  was  surrendered,  and  the 
next  day  after  this,  viz.,  April  15th,  President  Lin- 
coln issued  a  proclamation,  declaring  that  the  laws 

11  (101) 


1 62      Reformation  of  the  Nineteenth  Century 

of  the  republic  had  been  for  some  time  and  were  then 
opposed  in  the  states  of  South  Carolina,  Georgia, 
Alabama,  Florida,  Mississippi,  Louisiana  and  Texas, 
"by  combinations  too  powerful  to  be  suppressed  by 
the  ordinary  course  of  judicious  proceedings  or  by 
the  powers  vested  in  the  marshals  by  law."  The 
President  accordingly  called  forth  the  militia  of  the 
other  states  of  the  Union  to  the  aggregate  number 
of  seventy-five  thousand  men.  He  appealed  to  all 
loyal  citizens  to  assist  in  the  perpetuity  of  the 
national  Union,  at  the  same  time  commanding  the 
persons  composing  the  combinations  referred  to,  to 
disperse  and  retire  peaceably  to  their  respective 
abodes  within  twenty  days  of  the  date  of  the  proc- 
lamation. 

The  response  from  the  South  to  this  proclamation 
was  that  of  defiance.  Two  days  after  Mr.  Lincoln^s 
proclamation  was  issued,  Jefferson  Davis  replied  with 
a  proclamation  which  authorized  the  fitting  out  of 
privateers  to  attack  the  merchant  shipping  of  the 
United  States.  Again,  two  days  after  this.  President 
Lincoln  rejoined  by  declaring  a  blockade  of  the 
whole  southern  coast  from  South  Carolina  to  Texas 
inclusive,  and  declaring  that  Confederate  privateers 
would  be  treated  as  pirates. 

Thus  war  in  earnest  was  begun.  The  whole 
country  was  stirred  from  center  to  circumference. 
The  capture  of  Ft.  Sumter  had  aroused  the  North  in 
a  most  remarkable  manner,  while  the  South,  though 
somewhat  divided  in  council  (some  of  the  states 
hesitating  to  take  the  decisive  step  of  secession) 
was,  nevertheless,  fully  committed  to  the  Southern 


The  Turbulent  Period 


163 


side  of  the  issue  which  had  been  formed;  conse- 
quently, it  was  no  longer  doubtful  that  the  long 
irritating  questions  between  the  two  sections  of  the 
country  could  be  settled  only  by  the  arbitrament  of 
the  sword. 

It  was  at  this  time  that  Christians  almost  held 
their  breath.  War  is  always  bad,  even  at  its  best; 
but  civil  war  has  some  repulsive  features  which  are 
all  its  own.  Usually  it  precipiates  a  conflict  in  which 
brothers  are  ranged  upon  different  sides,  and  con- 
sequently these  often  meet  upon  the  battlefield  in 
deadly  strife  with  one  another.  This  is  precisely 
what  took  place  during  the  great  conflict  between 
the  North  and  the  vSouth. 

THREE  GREAT  QUESTIONS. 

There  were  three  great  questions  which  began  to 
assume  prominence  in  thoughtful  minds  just  as  soon 
as  hostilities  began.  These  questions  were  as  fol- 
lows: 

(1)  What  would  be  the  destiny  of  the  republic? 
The  European  Governments  had  always  regarded  the 
American  Republic  as  an  experiment.  With  them 
it  was  by  no  means  certain  that  it  would  stand  any 
heavy  strain.  Its  staying  qualities  were  now  to  be 
tested.  The  outlook  at  the  beginning  was  not  very 
hopeful,  and  even  some  of  the  stoutest  lost  heart. 
But  the  final  issue  proved  that  the  people  of  Europe 
knew  really  little  of  the  intelligence,  courage  and 
resources  generally  of  the  American  people. 

(2)  A  second  question  was:  What  would  become 
of  slavery?    At  first  there  was  probably  no  thought 


164      Reformation  of  the  Nineteenth  Century 

by  President  Ivincoln  or  any  of  his  Cabinet  that  slav- 
ery would  be  abolished.  Indeed,  special  pains  were 
taken  to  convince  the  South  that  the  war  was  waged 
only  for  the  preservation  of  the  Union,  and  not  for 
the  extinction  of  slavery.  But  in  this,  as  in  many 
other  things,  was  illustrated  the  saying,  *'Man  pro- 
poses, but  God  disposes." 

The  abolition  of  slavery  was  a  logical  consequence 
of  the  success  of  the  Union  arms. 

(3)  A  third,  and  perhaps  the  most  important 
question  was:  What  would  become  of  the  bond  of 
union  among  Christians?  Religious  progress  in  the 
United  States  had  been  almost  phenomenal.  This 
progress  had  been  made  under  somewhat  new  condi- 
tions. The  constitution  of  the  United  States  pro- 
vided for  a  great  experiment  in  religious  develop- 
ment. It  guaranteed  the  utmost  freedom  to  the  re- 
ligious conscience,  allowing  every  man  to  "worship 
God  under  his  own  vine  or  figtree,  with  none  to 
molest  or  make  him  afraid."  This  was  the  new  soil 
in  which  the  religious  seed  of  the  future  was  to  ger- 
minate and  grow.  It  had  already  yielded  abundant 
fruit,  but  the  internecine  strife  was  likely  to  put  this 
new  experiment  to  a  very  severe  test. 

THE  PLEA  FOR  UNION  TESTED. 

While  all  the  religious  denominations  were  more 
or  less  influenced  by  the  Civil  War  (most  of  them 
ultimately  dividing  on  the  question),  the  Disciples  of 
Christ  or  Christians  were  exposed  to  a  very  special 
danger.    One  of  the  most  fundamental  features  of 


The  Turbulent  Period 


165 


their  religious  movement  was  their  plea  for  Christian 
union.  This,  more  than  anything  else,  engaged  the 
attention  of  their  earlier  preachers.  Indeed,  it  may 
be  said  with  emphasis  that  much  of  their  success,  in 
the  earlier  days  of  their  movement,  was  owing  to 
their  strong  advocacy  of  Christian  union.  The  old 
pioneers  believed  that  the  world  could  never  be  con- 
verted to  Christ  until  Christians  are  one,  as  Christ 
and  the  Father  are  one;  and  believing,  furthermore, 
that  a  return  to  primitive  Christianity  in  its  faith, 
doctrine  and  life  Vv^as  all  that  was  necessary  in  order 
to  secure  the  union  of  God's  people,  the  Disciples, 
both  by  tongue  and  pen,  made  a  vigorous  onslaught 
upon  the  divisions  of  Christendom,  while  at  the  same 
time,  with  equal  earnestness,  they  urged  the  union 
of  all  the  followers  of  Christ. 

It  is  easy  to  see  how  their  plea  would  be  subjected 
to  a  very  severe  test  by  the  civil  strife  which  had 
been  inaugurated.  The  bulk  of  their  membership 
was  located  on  both  sides,  close  along  Mason  and 
Dixon's  line.  Most  of  their  members  were  in  the 
states  of  Ohio,  Indiana,  Illinois,  Kansas  and  Iowa, 
on  the  side  of  the  North;  and  in  Kentucky,  Missouri, 
Tennessee,  Virginia  and  Georgia,  on  the  side  of  the 
South.  Perhaps,  at  the  time  referred  to,  the  whole 
membership  was  about  equally  divided  between  the 
two  sections.  Of  course,  I  am  not  aiming  to  be 
exact  in  this  estimate,  but  it  is  doubtless  not  far 
from  the  truth. 

Another  fact  needs  to  be  stated  just  here.  The 
Disciples  were  witliout  any  form  of  government,  such 
as  characterized  many  of  the  ecclesiastical  organiza- 


1 66      Reformatio7i  of  the  Nineteenth  Centtcry 

tioiis  of  the  day.  Their  teachers  had  always  main- 
tained that  love  was  the  only  bond  of  a  real  fellow- 
ship, and  consequently  they  had  rejected  everything 
like  a  government  which  would  bring  them  into  a 
consolidated  organization.  They  depended  wholly 
upon  the  unity  of  the  faith  and  the  unity  of  the 
Spirit  for  whatever  unity  of  action  there  might  be 
among  them.  As  a  religious  body  they  were  strongly 
and  unalterably  opposed  to  ecclesiasticisms  of  every 
kind,  no  matter  by  what  name  they  might  be  called. 

This  position  was  not  regarded  with  much  favor 
by  their  religious  neighbors.  Indeed,  many  proph- 
ecies had  been'  made  that,  as  soon  as  an  important 
crisis  should  arise  among  the  Disciples,  they  would 
split  up  into  a  number  of  factions,  and  thereby  illus- 
trate another  failure  in  efforts  to  restore  the  lost  unity 
of  Christendom. 

A  test  had  now  come  which  would  try  the  strength 
of  this  position  to  its  utmost.  If  their  own  unity 
should  be  broken,  this  would  at  once  block  the  way 
against  their  plea  for  Christian  union.  They  could 
with  little  grace  ask  others  to  accept  the  position 
which  they  themselves  could  not  maintain  under  the 
stress  of  divisive  influences. 

There  can  be  no  doubt  about  the  fact  that  Disciples 
differed  very  radically  with  regard  to  the  issues  at 
stake.  It  is  probably  true  that  most  of  them  de- 
plored the  appeal  to  the  arbitrament  of  the  sword. 
They  had  learned  to  love  one  another  fervently,  and 
their  very  plea  for  individual  freedom,  which  had 
always  characterized  their  advocacy,  made  it  more 
difficult  for  them  to  regard  those  who  differed  from 


The  Turbulent  Period 


167 


them  on  political  questions  as  necessarily  enemies. 
However,  it  is  probably  true  that  most  of  the  Dis- 
ciples north  of  Mason  and  Dixon's  line  heartily  and 
fully  sustained  President  Lincoln  in  his  efforts  to 
put  down  the  rebellion;  while  it  is  no  doubt  equally 
true  that  most  of  those  south  of  this  line  conscien- 
tiously sympathized  with  the  Confederacy.  Never- 
theless, it  is  well  known  by  those  who  are  acquainted 
with  the  sentiment  which  prevailed  at  the  time  on 
both  sides  that  there  was  a  very  general  feeling  of 
antipathy  to  that  spirit  which,  in  some  quarters, 
sought  to  make  political  issues  override  and  destroy 
the  fellowship  of  those  who  acknowledged  the  same 
Lord,  contended  for  the  same  faith,  and  had  sub- 
mitted to  the  same  baptism.  In  short,  the  differ- 
ences between  these  brethren  did  not  amount  to  a 
schism,  though  it  cannot  be  denied  that  the  pressure 
in  this  direction  was  very  great,  and  had  it  not  been 
for  the  cooler  heads  on  both  sides  it  is  probable  that 
the  Disciples  would  have  been  practically  divided 
before  the  war  came  to  a  close.  In  some  Southern 
pulpits  (notably  Nashville)  Federal  preachers  were 
invited  to  occupy  the  pulpits  of  Christian  Churches. 


A  PERSONAL  REMINISCENCE. 


As  an  illustration  of  the  conscientious  way  in 
which  many  at  least  discharged  their  duty  during 
the  awful  crisis  in  those  days,  it  may  be  interesting, 
as  well  as  instructive,  to  relate  an  incident  in  my  own 
history;  an  incident  which  some  of  my  friends  think 
strongly  suggests  the  probability  that,  under  God,  I 


1 68      Reformation  of  the  Nineteertth  Century 

was  instrumental  in  saving  Kentucky  to  the  Union. 

The  facts  are  as  follows:  I  was  then  pastor  of  the 
Christian  Church  at  Frankfort,  Ky.,  the  capital  of 
the  state.  The  Hon.  Bariah  Magoffin  was  at  that 
time  the  governor  of  the  state,  and  the  legislature 
was  very  evenly  divided  between  those  who  favored 
what  was  termed  "armed  neutrality,"  and  either 
simple  neutrality,  or  a  loyal  support  of  the  Federal 
government.  The  governor  was  strongly  in  favor  of 
"armed  neutrality,"  and  this,  should  it  be  officially 
proclaimed,  practically  meant  secession.  Personally 
I  felt  sure  that  nothing  would  keep  the  state  from 
ultimately  joining  the  Confederacy  if  the  "armed 
neutrality"  resolution  should  pass  the  legislature  and 
be  proclaimed  by  the  governor. 

I  was  a  Kentuckian,  and  I  loved  my  state  very 
ardently.  Nearly  all  my  personal  associations  were 
with  the  Southern  people,  and  consequently  I  could 
not  help  sympathizing  with  them  in  much  for  which 
they  contended.  Still,  I  believed  the  doctrine  of 
secession  was  wrong,  but  I  am  bound  to  confess  that 
this  conviction  was  forced  upon  me  mainly  from  . 
religious  considerations,  for  I  had  never  studied  the 
question  very  carefully  from  a  political  point  of  view. 
x\nyway,  I  felt  that  I  must  be  a  Christian  first,  no 
matter  what  became  of  my  politics.  I  was  loyal  to 
the  Federal  Government,  but  it  cannot  be  doubted, 
as  I  think  over  the  matter  at  this  distant  day,  that 
my  loyalty  was  chiefly  owing  to  my  religious  convic- 
tions, rather  than  to  any  political  bias  which  at  that 
time  influenced  me.  I  could  not  be  a  party  to  any- 
thing that  would  tend  to  embroil  brethren  against 


The  Turbulent  Period 


169 


one  another.  Hence,  when  the  matter  had  to  be 
decided  by  the  Kentucky  Legislature,  as  to  what 
position  the  state  would  take,  I  very  strongly  opposed 
''armed  neutrality,"  and  mainly  because  I  felt  sure 
that  this  meant  nothing  less  than  secession  in  the 
end. 

At  this  juncture  it  came  to  my  knowledge  that  a 
careful  canvass  had  been  made  with  the  result  that 
the  legislature  was  about  equally  divided  for  and 
against  "armed  neutrality,"  with  five  or  six  mem- 
bers classed  among  the  doubtful.  Now  it  happened 
that  all  but  one,  I  believe,  of  these  doubtful  legisla- 
tors were  members  of  the  Christian  Church.  I 
immediately  announce'd  that  I  would  preach,  the 
next  Sunday  morning,  on  the  "Duty  of  Christians 
in  the  Present  Crisis."  Some  forty  or  fifty  members 
of  the  legisature  heard  the  sermon,  and  among  them 
those  who  had  been  reckoned  as  doubtful  with  re- 
spect to  the  vote  which  would  be  taken  the  early 
part  of  the  week.  The  vote  was  taken,  and  "armed 
neutrality"  was  defeated  ;  and  this  defeat  was 
secured,  in  the  opinion  of  some  of  those  who  are 
acquainted  with  the  facts,  by  the  influence  of  the 
sermon  which  I  preached.  It  was  an  appeal  to  the 
Christian  conscience  against  embarking  in  an  enter- 
prise which  meant  only  evil  for  that  fellowship 
which  had  been  so  strong  between  the  Christians 
residing  in  the  respective  hostile  sections.  It  was 
known,  before  the  sermon,  that  the  doubtful  voters 
leaned  toward  the  "armed  neutrality"  measure,  but 
when  the  time  of  final  decision  came  they  voted 
against  that  measure,  and  thereby  secured  its  defeat. 


lyo      Reformation  of  the  Nineteenth  Century 

and  at  the  same  time  saved  Kentucky  to  the  Federal 
Union.  This  case  furnishes  another  illustration  of 
how  a  great  issue  is  sometimes  decided  by  a  very 
small  matter.  I  had  not  the  slightest  idea  of  the 
ultimate  and  far-reaching  consequences  when  I 
preached  that  sermon. 

THE  INFLUENCE  OF  LEADING  MEN. 

It  has  already  been  intimated  that  many  of  the 
leading  men  on  both  sides  of  the  contest  acted  with 
much  discretion  with  respect  to  the  matters  at  issue. 
Mr.  Campbell  himself  took  no  active  part  in  the  war. 
Though  living  in  a  Southern  State,  his  sympathies 
were  undoubtedly  with  the  Union.  Nevertheless, 
he  acted  with  great  prudence  in  all  that  he  said  or 
did  during  the  progress  of  the  war.  At  the' time  he 
was  regarded  by  some  of  his  Noithern  brethren  as 
entirely  too  reticent  in  expressing  his  sympathies 
with  the  Union  cause;  but  when  it  is  remembered 
that  many  of  his  most  intimate  friends,  as  well  as 
several  of  his  own  household,  were  outspoken  in 
favor  of  secession,  no  one  need  wonder  that  Mr. 
Campbell  did  not  feel  called  upon  to  become  over- 
zealous  in  his  support  of  the  Union.  It  should  be 
remembered,  also,  that  at  this  time  his  health  began 
to  fail.  Indeed,  from  the  year  1861  until  his  death 
he  practically  lived  in  the  past.  He  certainly  did 
not  take  cognizance  of  many  things  around  him, 
and  consequently  the  war,  with  all  its  ravages,  had 
little  place  in  his  thoughts.  Perhaps  this  was  prov- 
idential. Had  he  been  in  his  usual  health,  he 
would  no  doubt   have  given  earnest  advocacy  to 


The  Ttirbtclent  Period 


171 


one  side  or  the  other;  and  had  he  done  so,  it  might 
have  produced  a  division  among  the  Disciples.  As 
it  was,  his  failing  health  excited  the  sympathy  of 
his  brethren  on  both  sides  of  the  struggle,  and  con- 
sequently his  great  personality  came  to  be  a  sort  of 
common  center,  where  antagonistic  views  could 
meet  and  become  reconciled. 

There  were  other  men  besides  Mr.  Campbell  who 
helped  to  stay  the  tide  of  sectional  feeling.  Some 
of  the  strongest  Union  men  of  the  North  and  some 
of  the  most  pronounced  secessionists  of  the  South 
were  equally  opposed  to  making  their  political 
differences  a  cause  of  religious  disunion.  Both 
sides  held  firmly  that  even  a  complete  severance  of 
the  National  Union  ought  not  to  compel  division 
among  the  people  of  God.  This  was  the  view  taken 
by  probably  nine  hundred  and  ninety-nine  in  every 
thousand  of  the  Disciples,  no  matter  on  which  side 
of  Mason  and  Dixon's  line  they  resided. 

It  is  not  affirmed  that  no  imprudent  things  were 
said  or  done.  Doubtless  there  were  some  heated 
controversies,  some  foolish  speeches,  and  occasional- 
ly there  may  have  been  things  done  in  the  churches 
or  in  the  representative  bodies  that  might  as  well 
have  been  left  undone.  But  all  this  and  more 
might  have  been  reasonably  expected.  As  we  look 
back  over  those  terrible  days  it  is  difficult  to  believe 
that  anything  but  the  grace  of  God  in  the  hearts  of 
the  brethren  could  have  kept  them  in  practical 
fellowship  with  one  another;  and  I  think  it  is  fitting 
that  some  of  the  names  that  were  prominent  in 
restraining  passion  and  guiding  to  wise  conclusions 


172      Reformation  of  the  Nineteenth  Centnry 

during  those  trying  days  should  have  special  meu- 
tion  in  any  history  of  the  period  which  is  now  under 
consideration. 

Some,  perhaps,  carried  their  peculiar  views  a 
little  too  far;  but  no  one  is  a  competent  judge  of 
what  was  done  at  that  time  unless  he  is  capable  of 
impartially  treating  all  the  facts  of  the  case. 

THE  QUESTION  OF  CHRISTIANS  GOING  TO  WAR. 

There  were  those  who  strongly  held  to  the  notion 
that  Christians  ought  not  to  go  to  war  at  all,  and 
this  view  was  doubtless  emphasized  by  the  certainty 
that  such  a  war  as  was  then  being  waged  would 
bring  some  of  the  best  men  in  the  churches  face  to 
face  with  one  another  in  mortal  combat.  Christians 
in  what  were  known  as  the  border  states  had  their 
fellowship  more  severely  tried  than  in  any  other 
part  of  the  country.  In  these  states  a  man's  foes 
were  truly  of  his  own  household.  Perhaps  there 
was  no  state  in  the  Union  where  brotherhood  was 
more  severely  tried  than  in  Missouri.  Hence  it  may 
be  interesting  as  v>^ell  as  instructive  to  reproduce 
a  "Circular  from  the  Preachers  in  Missouri  with 
Respect  to  the  Duty  of  Christians  in  this  Crisis.'* 
It  is  as  follows: 

"7(7  all  the  holy  brethren  in  every  state ^  grace  and 
peace  from  God^  onr  Father,  cntd  the  Lord  Jesus 
Christ  : 

''The  undersigned,  your  brethren  in  the  Lord, 
residing  in  the  State  of  Missouri,  in  view  of  the 
present  distress,  which  is  wringing  all  our  hearts, 
and  the  danger  which  threatens  the  churches  of 


The  Turbulent  Period 


173 


Christ,  would  submit  to  your  prayerful  consideration 
the  following  suggestions: 

"(i)  Whatever  we  may  think  of  the  propriety 
of  bearing  arms  in  extreme  emergencies,  we  cannot 
by  the  New  Testament,  which  is  our  only  rule  of 
discipline,  justify  ourselves  in  engaging  in  the  frater- 
nal strife  now  raging  in  our  beloved  country.  To 
do  so,  therefore,  would  be  to  incur  the  displeasure 
of  our  blessed  Lord  and  Savior. 

"(2)  It  is  our  duty  in  obedience  to  many  in- 
junctions of  Christ  and  the  apostles,  and  in  com- 
pliance with  the  last  prayer  of  our  Savior,  to  re- 
main as  we  have  thus  far  so  happily  continued,  a 
united  body.  But  this  cannot  be  if,  in  accordance 
with  our  prejudices  and  political  opinions,  we  join 
in  this  deadly  strife.  Is  not  the  'unity  of  the  Spirit 
in  the  bond  of  peace'  more  to  be  desired  than  all 
that  could  possibly  be  gained  by  such,  a  strife,  at- 
tended as  it  must  be  by  the  loss  of  this  unity  and 
the  reign  of  passion  in  our  hearts? 

"(3)  Knowing,  as  all  history  teaches  and  as  the 
experience  of  many  of  us  can  testify,  that  active 
militarv  service  almost  invariablv  destrovs  the  relie- 
ious  character  of  Christians  who  are  drawn  into  it, 
we  cannot  discharge  our  duty  to  Christ,  if  we  see 
our  young  brethren  rushing  into  this  vortex  of 
almost  certain  ruin  without  an  earnest  and  affec- 
tionate remonstrance. 

"(4)  If  we  remain  true  to  this  line  of  duty,  not 
allowing  the  temptations  of  the  time,  however  en- 
ticing or  however  threatening  they  may  be,  to  turn 
us  aside,  we  shall  be  able  greatly  to  glorify  the 
name  of  our  Lord,  who  is  the  Prince  of  Peace.  F'or 
we  may  present  to  our  countrymen,  when  restored 
to  their  right  mind  by  the  return  of  peace,  a  body 
of  disciples  so  closely  bound  by  the  Word  of  God 
alone  that  not  even  the  shock  of  Civil  War  nor  the 
alarm  produced    by  religious   systems  crumbling 


174      Reformation  of  the  Nineteenth  Century 


around  could  divide  us.  How  rapid  and  glorious  in 
that  event  would  be  the  subsequent  triumph  of  truth 
throughout  the  whole  land!  This  heavenly  triumph 
is  clearly  within  our  reach.  If  we  fail  to  grasp  it, 
how  unworthy  we  shall  prove  of  the  holy  cause  we 
plead! 

''(5)  We  are  striving  to  restore  to  an  unhappy 
and  sectarianized  world  the  primitive  doctrine 
and  discipline.  Then  let  us  pursue  that  peaceful 
course  to  which  we  know  that  Jesus  and  the  apos- 
tles would  advise  us  if  they  were  living  once  more 
and  here  among  us.  L^et  us  for  Jesus'  sake  endeav- 
or in  this  appropriate  hour  to  restore  the  love  of 
peace  which  he  inculcated;  which  was  practiced  by 
the  great  body  of  the  church  for  the  first  three  hun- 
dred years,  in  an  utter  refusal  to  do  military  service; 
which  continued  to  be  thus  practiced  by  the  true 
church  throughout  the  dark  ages,  and  which  has 
been  so  strongly  plead  by  many  of  the  purest  men 
of  modern  times,  our  own  Bro.  A.  Campbell  among 
the  number. 

*'(6)  We  conclude  by  entreating  the  brethren 
everywhere  to  study  conclusively  'the  things  which 
make  for  peace,  and  those  by  which  one  may  edify 
another.'  And  'the  very  God  of  peace  sanctify  you 
wholly,'  and  'the  peace  of  God  which  passeth  all 
understanding  keep  your  minds  and  hearts  through 
Jesus  Christ.' 


It  will  be  readily  conceded  that  the  names  signed 
to  this  paper  must  have  given  its  utterances  great 


"B.  H.  Smith, 
Sami..  Johnson, 
E.  V.  Rice, 
J.  D.  Dawson, 
J.  W.  McGarvey, 
T.  M.  Allen, 
J.  K.  Rogers, 


J.  J.  Errett, 
H.  H.  Haley, 
T.  P.  Haley, 
J.  Atkinson, 
R.  C.  Morton, 


lyEvi  Van  Camp." 


J.  W.  Cox, 


The  TiLrbident  Period 


175 


weight.  They  were  among  the  most  influential 
preachers  of  the  State,  and  it  is  safe  to  say  that  this 
declaration  of  Christian  feeling,  whether  wisely 
conceived  or  not  from  a  political  point  of  view,  had 
a  salutary  effect  upon  the  brethren  of  the  State  in 
restraining  them  from  following  the  rebellion;  and 
in  any  case  it  did  much  to  call  attention  to  the 
religious  side  of  the  issues  and  thereby  saved  many, 
no  doubt,  from  extreme  conduct. 

At  the  time  this  circular  was  issued,  it  was  be- 
lieved by  many  Unionists  that  it  favored  secession, 
but  time  has  shown  that  its  influence  was  wholly  in 
the  opposite  direction;  so  that  even  if  its  original 
intention  was  to  promote  the  secession  cause,  it 
evidently  failed  to  produce  the  desired  effect.  But 
there  is  no  reason  to  believe  that  the  signers  of  this 
circular  had  any  other  end  in  view  than  that  of  re- 
straining passion  and  promoting  brotherly  love. 

THE  WAR  QUESTION  IN  THE  MISSIONARY  SOCIETY. 

There  were,  however,  some  restless  spirits  on  both 
sides  who  believed  that  war  was  a  perfectly  legit- 
imate way  in  which  to  settle  such  a  question  as  was 
then  before  the  country.  Naturally  enough,  those 
on  the  Union  side  felt  that  it  was  no  time  to  hide 
loyalty  under  a  bushel,  and  consequently  they  were 
anxious  to  have  the  whole  of  their  brotherhood,  as 
far  as  possible,  thoroughly  committed  in  support  of 
the  Federal  Government.  The  General  Missionary 
Convention,  which  at  that  time  met  annually  in 
Cincinnati,  was  the  only  really  representative  body 
among   the    Disciples.    At  its  meeting,   Oct.  24, 


176       Reformation  of  the  Nineteenth  Century 

1861,  Dr.  J.  P.  Robinson,  of  Ohio,  offered  the  fol- 
lowing resolutions: 

Resolved^  That  we  deeply  sympathize  with  the 
loyal  and  patriotic  in  our  country  in  the  present 
efforts  to  sustain  the  government  of  the  United 
States,  and  we  feel  it  our  duty  as  Christians  to  ask 
our  brethren  everywhere  to  do  all  in  their  power  to 
sustain  the  proper  and  constitutional  authorities  of 
the  Union." 

This  resolution  was  seconded  by  Dr.  L.  L. 
Pinkerton,  of  Kentucky,  and  was  then  laid  over 
until  the  afternoon  session,  in  the  afternoon.  Dr. 
Robinson  having  called  up  his  resolution,  D.  S. 
Burnet  raised  the  question  whether,  in  view  of 
the  second  article  of  the  constitution,  it  was  in 
order  to  entertain  such  a  resolution  in  that  body. 

The  acting  chairman,  Isaac  Errett,  of  Michigan, 
decided  that  the  resolution  was  in  order;  whereupon 
John  Smith,  of  Kentucky,  moved  an  appeal  from 
the  decision  of  the  chair  to  the  house.  However, 
this  appeal  was  withdrawn,  but  was  afterwards 
renewed  by  R.  M.  Bishop,  of  Ohio,  when  the 
appeal  was  sustained,  and,  consequently,  the  resolu- 
tion was  declared  out  of  order.  Dr.  Pinkerton  then 
moved  that  the  society  take  a  recess  for  ten  min- 
utes.   This  was  agreed  to. 

During  this  recess  an  informal  meeting  was 
called,  with  D.  S.  Burnet  in  the  chair,  Avhen,  after 
a  few  remarks  from  Col.  J.  A.  Garfield,  Dr.  Robin- 
son's resolution  was  passed  with  but  one  negative 
vote. 

It  should  also  be  stated  that  all  the  speakers  upon 


The  Turbulent  Period 


177 


the  point  of  order  and  npon  the  appeal  from  the 
decision  of  the  chair  had,  before  the  adjournment, 
avowed  that  the  resohition  expressed  their  senti- 
ments. They  opposed  its  introduction  in  the 
convention  wholly  on  the  ground  that  it  was  uncon- 
stitutional and  ought  not,  therefore,  to  be  enter- 
tained. 

Doubtless  some  may  have  been  influenced,  par- 
tially at  least,  by  the  notion  that  the  passage  of 
such  a  resolution  by  the  convention  at  that  time 
might  have  a  tendency  to  alienate  brethren  whose 
relations  were  already  under  a  very  heavy  strain. 

FINAL  ACTION  OF  THE  CONVENTION. 

These  considerations,  however,  did  not  hold  for 
any  length  of  time.  Two  years  after  this,  at  the 
annual  meeting  of  the  society,  Oct.  22nd,  the  follow- 
ing preamble  and  resolutions,  offered  by  R.  Faurot, 
were  adopted  with  very  few  dissenting  votes: 

"Whereas,  'There  is  no  power  but  of  God,'  and 
'the  powers  that  be  are  ordained  of  God;'  and  wdiere- 
as,  we  are  commanded  in  the  Holy  Scriptures  to  be 
subject  to  the  powers  that  be,,  and  'obey  magistrates;' 
and  whereas,  an  armed  rebellion  exists  in  our' coun- 
try, subversive  of  these  divine  injunctions;  and 
whereas,  reports  have  gone  abroad  that  we,  as  a 
religious  body,  and  particularly  as  a  missionary 
society,  are  to  a  certain  degree  disloyal  to  the  gov- 
ernment of  the  United  States:  therefore — 

Resolved^  That  we  unqualifiedly  declare  our  alle- 
giance to  said  government,  and  repudiate  as  false 
and  slanderous  any  statements  to  the  contrary. 

Resolved^  That  we  tender  our  sympathies  to  our 
12 


178      Reformation  of  the  Nineteenth  Century 

brave  and  noble  soldiers  in  the  field  who  are  defend- 
ing us  from  the  attempts  of  armed  traitors  to  over- 
throw our  government,  and  also  to  those  bereaved 
and  rendered  desolate  by  the  ravages  of  war. 

Resolved, T^L^'i^^  will  earnestly  and  constantly 
pray  to  God  to  give  to  our  legislators  and  rulers 
wisdom  to  enact  and  power  to  execute  such  laws  as 
will  speedily  bring  to  us  the  enjoyment  of  a  peace 
that  God  will  deign  to  bless." 

A  motion  was  made  to  adjourn  and  lost.  The 
question  was  then  raised  by  a  member,  J.  W.  McGar- 
vey,  of  Kentucky,  whether  the  resolutions  were  in 
order  or  not.  The  chair,  Isaac  Errett  again  presid- 
ing, decided  that,  according  to  a  vote  of  the  house 
two  years  ago,  the  resolutions  were  not  in  order  and 
he  should,  therefore,  so  hold,  although  contrary  to 
his  own  clear  convictions.  An  appeal  to  the  house 
was  taken  from  this  decision,  which  appeal,  being 
discussed,  was  sustained.  It  was  then  moved  that 
the  society  adjourn.  The  motion  was  lost.  It  was 
then  moved  that  the  resolutions  be  laid  on  the  table. 
This  motion  was  also  lost. 

The  previous  question  was  then  called  for,  and  the 
vote  of  the  house  sustained  the  call. 

The  preamble  and  resolutions  were  finally  adopted, 
with  very  few  dissenting. 

It  ought  to  be  stated,  however,  in  justice  to  those 
who  urged  the  necessity  of  taking  this  action,  that 
they  did  so  wholly  on  the  ground  of  loyalty  to  the 
government,  but  they  distinctly  disavowed  any  senti- 
ment that  could  be  legitimately  construed  to  mean 
alienation  from  or  disfellowship  with  their  Southern 


The  Tiirbiilcnt  Period 


179 


brethren.  Indeed,  they  held  that  their  views  with 
respect  to  their  maintenance  of  the  Federal  Union 
only  emphasized  their  desire  to  perpetuate  their 
spiritual  union  with  those  of  their  brethren  who  were 
in  the  Southern  Confederacy. 

At  this  same  meeting  of  the  society  the  report  of 
the  board  of  managers  contained  a  very  graphic 
reference  to  the  fratricidal  war  which  was  then  at  its 
height.  The  report  was  written  by  D.  S.  Burnet, 
who  was  at  that  time  corresponding  secretary  of  the 
society.  A  paragraph  is  worth  reproducing.  It  is  as 
follows: 

"The  disaster  of  the  nineteenth  century  has  come, 
which  white-haired  sire  and  fair-browed  son  prayed 
never  to  see.  But  it  has  come,  like  some  splendid 
and  blighting  comet,  driving  commerce  and  trade 
from  their  channels  and  the  blood  out  of  our  hearts. 
The  world  gazes  on  the  scene  aghast,  and  the  relig- 
ion of  Christ,  made  for  man,  not  knowing  his  distinc- 
tions of  tribe  and  nation  nor  his  ocean  and  mountain 
boundaries,  visits  alike  the  field  golden  with  harvest 
or  incarnadine  with  human  gore,  and  still  brings  her 
pardon-bearing  mercy  to  all.  Our  work,  then,  is 
unchanged  except  by  the  difficulties  which  it  is  the 
victory  of  faith  to  overcome.  Many  of  our  churches 
have  been  represented  on  the  great  battlefields  in  the 
struggle  for  the  integrity  of  the  Union,  and  several 
of  our  preachers  have  followed  their  flock  through 
the  dangers  which  environed  them  on  the  field  of 
slaughter,  ministering  caution  to  the  living  and  com- 
fort to  the  dying,  while  we  all  have  prayed  that  God 
would  hide  us  from  the  evil  till  the  storm  be  passed, 
and  tliat  he  would  so  guide  that  storm  that  when  the 
cloud  of  war  lifted,  the  temple  of  free  constitutional 
government  would  stand  unscathed,   rev^ealing  its 


i8o      Reformation  of  tJie  Nineteenth  Century 

beauty  and  strength  and  proportions  unshorn  for  our 
posterity,  as  we  received  it  from  our  fathers.  Recog- 
nizing our  religious  obligations  in  its  maintanence, 
let  us  address  ourselves  to  the  duty  of  lifting  higher 
the  banner  of  the  cross  and  carrying  it  farther  than 
ever  before." 

This  extract  shows  the  spirit  of  the  men  who  were 
at  that  time  most  actively  engaged  in  maintaining 
the  cause.  All  letters  from  evangelists  in  the  field,  as 
well  as  reports  from  the  state  societies,  during  these 
days,  have  in  them  a  sad  note,  if  not  something  very 
discouraging.  The  general  society  was  itself  prac- 
tically bankrupt.  It  had  assumed  obligations  when 
it  relied  upon  support  from  the  South,  and  now  that 
this  support  was  entirely  cut  off,  it  was  with  difficulty 
that  these  obligations  could  be  met.  Nevertheless, 
the  good  work  did  not  stop.  Many  new  men  came 
to  the  rescue,  while  most  of  the  old  contributors,  who 
were  within  reach  of  the  society,  gave  liberally  to  its 
support. 

Nevertheless,  these  were  trying  years  for  the  mis- 
sionary cause.  Apart  from  the  difficulty  of  securing 
financial  aid  there  was  a  general  depression  of  spirit- 
ual interest  throughout  the  whole  country.  The  war 
fever  had  seriously  affected  the  whole  body  spiritual, 
and  consequently  it  is  not  at  all  strange  that  mission- 
ary enthusiasm  was  not  at  a  very  high  tide. 

THE  DISCIPLES  FIRMLY  UNITED. 

But  be  it  said  to  the  credit  of  those  who  were  not 
swept  entirely  away  from  their  moorings  by  the  war 
spirit,  that  they  not  only  heartily  supported  the  mis- 
sionary work  committed  to  their  hands,  but  they  also 


The  Tiu'biilent  Period 


i8i 


maintainea  with  honest  integrity  their  plea  for  union 
among  the  Disciples  of  Christ.  I  desire  to  emphasize 
this  point  very  strongly,  because  recently  it  has  been 
intimated  that  the  Disciples  were  practically  divided 
during  the  war,  although  no  formal  division  actually 
took  place.  This  view  of  the  matter  is  entirely 
erroneous.  Doubtless  there  were  alienations,  cer- 
tainly sometimes  bitter  feelings,  but  in  no  case  can  it 
truthfully  be  said  that  anything  like  a  division  was 
ever  seriously  contemplated  by  brethren  on  either 
side  of  the  conflict.  There  was  never  at  any  time 
the  slightest  possibility  of  a  real  division  among  the 
Disciples,  no  matter  how  the  war  might  have  ter- 
minated. Indeed,  most  of  the  Disciples,  both  North 
and  South,  bitterly  lamented  the  fratricidal  strife. 
Many  of  them  were  opposed  to  war  in  any  of  its 
forms,  and  this  view  had  received  special  emphasis 
in  the  teaching  of  Mr.  Campbell.  One  of  his  great 
deliverances  was  published  in  1843,  the  close  of 
the  Mexican  war,  and  was  a  ringing  protest  against 
war  as  a  means  of  settling  national  or  international 
difficulties.  Hence  it  may  be  stated  truthfully  that 
the  Disciples,  as  a  religious  body,  had  been  educated 
to  look  upon  war  as  an  untold  evil;  and,  consequently, 
while  most  of  them  were  loyal  to  the  Federal  Union, 
there  were  not  a  few  who  preferred  even  secession 
rather  than  an  appeal  to  the  arbitrament  of  the 
sword.  This  states  the  exact  facts  of  the  case,  and  it 
is  due  to  the  truth  of  history  that  no  concealment 
should  be  made  at  this  point.  * 

*I  have  received  numerous  testimonies  from  eminent  men,  con- 
firming this  view  of  the  matter. 


1 82       Reformation  of  the  Nineteenth  Century 

Of  course,  it  is  freely  admitted  that  some  of  the 
noblest  and  truest  men  in  the  ranks  of  the  Disciples 
held  to  a  different  view.  These  believed  it  to  be 
their  religious  duty  to  take  up  arms  to  defend  the 
government  against  what  was  believed  to  be  an  un- 
reasonable rebellion.  Nevertheless,  these  never  lost 
sight  of  the  fact  that  they  were  fighting  against  an 
illegal  combination  of  men  that  managed  to  draw 
within  their  plans  many  thousands,  and  among  these 
many  i)rethren  who  had  really  no  heart  in  the  dis- 
union movement.  Whether  or  not  this  view  of  the 
matter  was  entirely  justified  by  the  facts  of  the  case 
need  not  be  discussed  here.  It  is  undoubtedly  true 
that  it  was  from  this  standpoint  that  those  Disciples 
who  became  defenders  of  the  national  flag  justified 
their  conduct. 
.  Furthermore,  it  can  not  be  denied  that,  when  the 
conflict  was  over,  the  Southern  brethren  were  imme- 
diately received  into  the  fellowship  of  the  loyal 
churches  without  any  reference  to  the  question  of  the 
war. 

EMANCIPATION  OF  THE  SLAVES. 

The  war  in  itself  was  not  the  only  thing  that 
strained  the  relations  between  the  Christians  of  the 
North  and  South.  At  the  beginning  of  the  war  there 
was  perhaps  little  or  no  thought,  upon  the  part  of 
the  Unionists,  that  slavery  would  be  disturbed.  The 
Republican  party  had  disavowed  the  intention  of 
interfering  with  slavery  where  it  already  existed; 
their  contention  being  that  they  proposed  to  keep  it 
out  of  the  territories,  so  that  no  more  slave  states 
could  be  admitted  to  the  Union. 


The  Turbulent  Period  183 

Many  of  the  Southern  people  accepted  this  declared 
policy  in  good  faith,  and  during  the  first  year  of  the 
war,  Mr.  Lincoln  seemed  strongly  inclined  to  carry 
out  this  policy  according  to  the  strictest  letter  of  the 
law.  However,  it  became  increasingly  evident,  as 
months  went  on,  that  slavery  was  doomed.  The 
Northern  people  were  quite  willing  to  let  slavery 
alone  where  it  existed  while  there  was  no  war,  but 
after  the  war  had  been  inaugurated,  public  sentiment 
in  the  North  began  to  change,  until  it  became  over- 
whelmingly in  favor  of  freeing  the  negroes  as  a  war 
measure,  if  for  no  other  reason. 

For  a  time  Mr.  Lincoln  seemed  to  hesitate;  but  at 
last,  on  the  22nd  of  September,  1862,  only  a  few 
days  after  the  battle  of  Antietam,  he  issued  his 
famous  proclamation,  declaring  that  on  the  following 
New  Year's  day,  in  all  the  states  that  had  not 
returned  to  their  allegiance,  the  slaves  should  be 
thenceforth  and  forever  free.  This  did  not  at  once 
affect  the  loyal  border  slave  states;  but  every  one 
could  see  that  the  proclamation  was  really  equivalent 
to  the  ultimate  extinction  of  slavery  throughout  the 
whole  South,  if  the  Union  cause  should  ultimately 
prevail. 

This  proclamation  had  the  effect  of  practically 
uniting  the  South;  so  after  this  the  people  of  the 
South  claimed  that  they  were  fighting  for  their 
property  as  well  as  their  political  rights. 

RANKS  OF  THE  DISCIPLES  STILL  UNBROKEN. 

But  even  this  additional  strain  did  not  break  the 
fellowship  between  the  Disciples  of  the  two  sections. 


184      Refor'inatioii  of  the  Nhieteenth  Century 

Doubtless  the  extremists  041  both  sides  were  driven 
farther  apart  by  this  act  of  President  Lincoln,  but  it 
is  equally  certain  that  the  thoughtful  Christians  of 
both  parties  did  not  fail  to  see  in  the  proclamation 
the  hand  of  Providence,  and  consequently  it  had  a 
softening  influence  upon  many  rather  than  the 
opposite  effect. 

Many  years  before  the  war  Mr.  Campbell  had  pre- 
dicted the  very  state  of  things  which  had  now  come 
to  pass;  consequently,  while  he  counseled  moderation 
on  the  part  of  all,  he  was  thoroughly  convinced  that 
the  two  sections  of  the  country  could  not  live  in 
peace  together  with  slavery  between  them  as  a  con- 
stantly disturbing  cause.  This  view  was  shared  by 
many  of  the  most  eminent  Disciples  of  that  day,  and 
doubtless  this  earnest  conviction  had  its  due  weight 
in  determining  the  final  course  of  the  churches  with 
respect  to  the  preservation  of  the  Union  among 
themselves. 

While,  therefore,  the  anti-slavery  proclamation 
did  much  to  unite  the  South  in  support  of  what  had 
come  to  be  regarded  as  a  common  cause,  there  was, 
nevertheless,  a  deep-seated  feeling  among  the  Chris- 
tians of  the  South  that  no  war  in  defense  of  slavery 
could  ever  be  permanently  successful.  This  element 
in  the  conviction  of  Southern  Christians  evidently 
had  much  to  do  in  helping  them  to  bear  what  would 
otherwise  have  been  an  intolerable  load.  It  was  this 
that  enabled  them  to  forgive  and  forget,  when  the 
war  clouds  had  passed,  for  it  is  well  known  that 
those  who  fought  with  the  greatest  bravery  and 
those  who  suffered  most  have  been,  since  the  war, 


The  Turbulent  Period 


185 


the  most  thoroughly  reconciled  to  what  was  the  final 
issue.  Only  those  who  stopped  at  home  have  kept 
up  the  spirit  of  the  rebellion  since  the  war  came  to 
an  end. 

But,  however  this  may  have  been,  there  was  no 
division.  This  statement  can  be  sustained  by  the 
most  overwhelming  testimony.  The  following  ex-, 
tract  is  from  an  article  in  Izard's  Quarterly  in  1866, 
written  by  the  editor  on  the  question,  "Can  We 
Divide?"  After  referring  to  several  local  efforts  by 
certain  men  to  cause  division,  Mr.  lyard  says: 

"Not  only  have  these  men  been  able  to  pfoduce 
no  division  among  us,  nor  in  any  other  way  hurtfully 
to  affect  us,  save  by  ruining  themselves  and  a  few 
other  individuals;  but  causes  far  more  powerful  than 
they  have  been  successfully  withstood.  From  the 
moment  of  our  denominational  origin  in  this  country 
up  to  the  very  present,  we  have  had  the  exciting  and 
dangerous  question  of  slavery  to  encounter.  Our 
brethren  South  stood  strongly  for,  our  brethren 
North  strongly  against,  the  institution.  Never  for  a 
moment  did  it  cease  to  chafe  and  fret.  At  times  it 
certainly  became  threatening  and  wore  an  ugly  look. 
Brethren  on  both  sides  would  occasionaly  flame  high 
and  talk  loud.  Still,  all  through  the  strife  it  excited, 
all  through  the  passion  it  aroused,  we  lived  without 
even  the  semblance  of  a  breach.  Other  bodies  it 
divided;  ours  it  could  not.  And  if  slavery  proved 
inadequate,  we  may  with  much  composure  question 
the  adequacy  of  other  causes.  And  now  the  angry 
topic  is  laid  aside  forever.  Brethren  who  opposed  it 
courteously  decline  to  exult;  brethren  who  favored  it 


1 86      Reformation  of  the  Nineteenth  Century, 

magnanimously  decline  to  complain.  It  is  settled 
forever.  It  has  spent  its  force,  and  still  the  children 
of  God  are  one.  As  a  nation  we  can  never  be  re- 
proached with  it  more:  as  Christians  it  can  never 
again  make  us  fear.  For  these  results  let  us  be 
thankful. 

"But,  further,  we  as  a  nation  and  as  Christians 
have  just  passed  the  fierce  ordeal  of  a  terrible  war,  a 
war  in  which  passion  ran  to  its  height  and  feelings 
became  as  ferocious  as  feelings  ever  get.  We  had 
many  brethren  on  both  the  opposing  sides.  Many  of 
our  churches  stood  precisely  where  the  carnival 
raged  most.  Yet  not  a  rent  in  our  ranks  did  the  war 
produce.  True,  for  the  time  being  it  cooled  many 
an  ardent  feeling,  and  caused  old  friends  to  regard 
one  another  a  little  shyly.  Still,  it  effected  no 
division.  And  now  even  those  kindly  feelings  are 
obviously  beginning  to  flow  back,  and  brethren  from 
the  two  hostile  sides  are  meeting  as  brethren  should 
ever  meet.  They  even  seem  to  vie  with  each  other 
in  acts  of  magnanimity  and  high  Christian  bearing. 
The  war  is  never  mentioned  but  in  accents  of  sorrow; 
crimination  and  recrimination  are  never  heard;  the 
cause  of  Christ  is  the  constant  topic  of  conversation; 
while  all  noble  hearts  are  beating  high  with  joy  that 
our  unity  is  left  to  us  perfect.  If,  now,  we  have 
triumphantly  come  through  this  storm,  and  still 
gloriously  stand  an  undivided  people,  have  we  not 
reason  to  count  with  confidence  on  the  future?  May 
we  not  boldly  say,  trusting  in  God  to  help  us.  We 
can  never  divideV 


II. 


CONTROVERSIAIv   QUESTIONS  AB  INTRA. 

It  has  been  truly  said  that  misfortunes  never 
come  singly;  and  it  is  equally  true  that  great  tests 
do  not  usually  stand  alone.  When  Satan  made  his 
assault  upon  our  divine  Lord,  he  did  not  retreat  until 
he  had  been  repulsed  three  times.  Each  one  of  the 
temptations  was  very  severe,  but  when  the  final  vic- 
tory was  achieved,  then  angels  came  and  ministered 
to  the  weary  Christ.  In  like  manner  Job  was  tried 
by  at  least  two  very  severe  tests.  So  it  has  ever 
been,  and  so  it  will  probably  ever  be. 

The  period  we  have  under  consideration  was  full 
of  danger  to  the  Disciples'  movement.  It  was  a 
time  of  great  testing.  We  have  already  seen  how 
the  war,  with  the  many  trying  things  associated 
with  it,  put  to  the  severest  strain  the  loving  fellow- 
ship which  had,  from  the  beginning  of  their  move- 
ment, distinguished  the  Disciples  of  Christ.  We 
have  seen  also  how  they  came  out  of  that  movement 
without  any  actual  division  having  taken  place  in 
the  body.  But  all  the  strain  was  not  wholly  on 
account  of  the  war;  nor  was  it  simply  between  the 
Disciples  North  and  South.  The  whole  body,  North 
and  South,  was  more  or  less  tested  by 

THE  COMMUNION  QUESTION. 

It  would  be  misleading  to  say  that  this  question 
ever  reached  such  an  acute  state  as  to  seriously 

(187) 


1 88      Reformation  of  the  Nineteenth  Century 

threaten  a  rupture  between  those  who  respectively- 
held  adverse  views.  Nevertheless,  it  cannot  be 
denied  that  it  was  the  entering  wedge  of  what  might 
have  been  a  serious  schism  if  the  Disciple  position 
had  not  been  so  strong,  and  if  prudent  counsels  had 
not  prevailed. 

In  pleading  for  a  return  to  apostolic  faith'  and 
practice,  the  Disciples  had  very  properly  empha- 
sized the  importance  of  giving  baptism  its  legitimate 
place  in  the  plan  of  salvation.  They  saw  that  it 
was  impossible  to  make  much  headway  with  their 
plea  for  immersion  and  believer's  baptism  while  the 
design  of  baptism  was  practically  ignored.  There 
were  those  who  made  too  much  of  baptism — at- 
tached to  it  what  was  called  "sacramental  grace," 
and  consequently,  these  did  not  regard  the  salvation 
of  any  one  as  secure  who,  on  any  account,  failed  to 
receive  the  blessing  of  baptism. 

There  were  others  who  made  too  little  of  baptism. 
They  regarded  it  as  practically  nothing  more  than  a 
bodily  act  by  which  the  believer  gave  evidence  to 
the  world  of  his  willingness  to  become  a  Christian, 
or  as  proof  that  he  had  already  become  a  Christian. 
At  most  it  was  simply  an  "outward  sign  of  an  in- 
ward grace."  But  some  of  those  who  held  to  infant 
baptism  did  not  attach  even  this  much  importance 
to  the  ordinance.  It  is  difficult  to  state  in  language 
just  what  the  position  was  that  was  held  by  this 
class.  Indeed,  the  only  thing  necessary  to  state 
here  is  the  fact  that,  no  matter  what  the  position 
was,  it  practically  left  the  ordinance  without  any- 
special  significance. 


The  Turbiilciif  Period 


The  Disciples  refused  to  accept  either  one  of  these 
views.  They  believed  that  there  was  a  middle 
ground  which  was  the  safe  ground.  While  they 
would  not  make  too  much  of  baptism,  that  is, 
would  not  give  to  it  any  "sacramental  grace,"  or 
allow  that  by  itself,  ex  opere  opei^ato^  a  change  of 
heart  was  effected,  they,  nevertheless,  held  strongly 
to  the  notion  that  baptism,  in  New  Testament  teach- 
ing, is  in  some  way  unmistakably  connected  with 
the  remission  of  sins;  and,  consequently,  they  pro- 
claimed everywhere  the  importance  of  returning  to 
scriptural  teaching  on  the  subject. 

While  the  Disciples  were  generally  agreed  among 
themselves  as  to  what  the  Scriptures  really  taught 
concerning  the  design  of  baptism,  there  was,  during 
the  period  now  under  consideration,  considerable 
diversity  of  views  as  to  the  practical  consequences 
of  their  teaching  on  the  subject.  There  were  not  a 
few  who  held  strongly  to  the  notion  that  restricted 
communion  was  the  logical  sequence  of  scriptural 
views  as  to  the  place  which  baptism  should  occupy 
in  the  return  of  the  sinner  to  God.  However,  there 
were  others,  equally  anxious  to  stick  rigidly  to  the 
Scriptures,  who  did  not  believe  that  any  such  conse- 
quences followed  the  Disciple  view  of  the  design  of 
baptism,  as  was  supposed  by  those  brethren  who 
leaned  toward  restricted  communion. 

LOGIC  OF  THK  HEAD  AND  HEART. 

Mr.  Campbell's  views  had  always  been  pronounced 
in  favor  of  those  who  believed  that  the  divided  state 
of  Christendom  could  not  be  successfully  dealt  with 


190      Reformation  of  the  Nineteenth  Century 

by  insisting  upon  the  rigid  application  of  pure  logic, 
even  if  it  were  possible  to  show  that  those  who 
favored  a  strict  construction  could  sustain  their  posi- 
tion by  the  Scriptures.  He  did  not  make  mistakes 
of  the  head  equal  to  those  of  the  heart.  This  view 
of  the  matter  is  strikingly  set  forth  in  an  article  by 
Mr.  Campbell,  published  in  Millennial  Harbinger 
in  1837.  The  following  extract  will  be  sufficient 
for  my  present  purpose.  After  defining  who  it  is 
that  is  a  Christian,  and  what  is  meant  by  a  perfect 
man  in  Christ  Jesus,  he  says: 

"But  every  one  is  wont  to  condemn  others  in  that 
in  which  he  is  more  intelligent  than  they;  while,  on 
the  other  hand,  he  is  condemned  for  his  Phariseeism, 
or  his  immodesty  and  rash  judgment  of  others,  by 
those  that  excel  in  the  things  in  which  he  is  de- 
ficient. ,  I  cannot,  therefore,  make  any  one  duty  the 
standard  of  Christian  state  or  character,  not  even 
immersion  into  the  name  of  the  Father,  of  the  Son 
and  of  the  Holy  Spirit,  and  in  my  heart  regard  all 
that  have  been  sprinkled  in  infancy,  without  their 
knowledge  or  consent,  as  aliens  from  Christ  and  the 
well-grounded  hope  of  heaven.  'Salvation  was  of 
the  Jews,'  acknowledged  the  Messiah;  and  yet  he 
said  of  a  foreigner — an  alien  from  the  common- 
wealth of  JLsrael,  a  Syro-Phenician — 'I  have  not 
found  so  great  faith;  no,  not  in  Israel.' 

"Should  I  find  a  Pedobaptist  more  intelligent  in 
the  Scriptures,  more  spiritually  minded  and  more 
devoted  to  the  I^ord  than  a  Baptist,  or  one  immersed 
on  profession  of  the  ancient  faith,  I  could  not  hesi- 
tate a  moment  in  giving  the  preference  of  my  heart 
to  him  that  loveth  most.  Did  I  act  otherwise,  I 
would  be  a  pure  sectarian,  a  Pharisee  among  Chris- 
tians.   Still,  I  will  be  asked.  How  do  I  know  that 


TJlc  Turbulent  Period  191 

any  one  loveth  my  Master  but  by  his  obedience  to 
his  commandments?  I  answer,  In  no  other  way. 
But  mark,  I  do  not  substitute  obedience  to  one  com- 
mandment for  universal  or  even  for  general  obedi- 
ence. And  should  I  see  a  sectarian  Baptist  or  Pedo- 
baptist  more  spiritually  minded,  more  generally  con- 
formed to  the  requisitions  of  the  Messiah  than  one 
who  precisely  acquiesces  with  me  in  the  theory  or 
practice  of  immersion,  as  L  teach,  doubtless  the 
former  rather  than  the  latter  would  have  my  cordial 
approbation  and  love  as  a  Christian.  So  I  judge, 
and  so  I  feel.  It  is  the  image  of  Christ  the  Chris- 
tian looks  for  and  loves;  and  this  does  not  consist 
in  being  exact  in  a  few  items,  but  in  general  devo- 
tion to  the  whole  truth  as  far  as  known."  * 

THE  INFLUENCE  OF  ENVIRONMENT  CONSIDERED. 

In  presenting  this  view,  Mr.  Campbell  was  careful 
to  guard  against  the  slightest  suspicion  that  he 
would  be  disposed  to  compromise  any  teaching  of 
the  Word  of  God.  He  could  not  help  recognizing 
the  state  of  things  around  him. 

He  knew  that  the  religious  movement,  of  which 
he  was  perhaps  the  most  distinguished  leader,  really 
had  its  origin  among  the  Pedobaptists,  and  not  Bap- 
tists. It  was  the  outgrowth  of  an  earnest  and  intel*- 
ligent  study  of  the  Word  of  God  with  respect  to  the 
great  fundamentals  of  Christianity.  Mr.  Campbell  ^ 
was  himself  at  first  a  Presbyterian,  and  nearly  all 
the  eminent  men  associated  with  him  hac{  been  Pedo- 
baptists. It  is  not  strange,  therefore,  that  he  was 
utterly    opposed  to   surrounding   the  communion 


*  The  whole  of  this  article  is  worth  a  careful  reading. 


IQ2      Reformation  of  tlic  Nineteenth  Century 

table  with,  a  sort  of  police  arrangement  by  wliicli  all 
Pedobaptists  should  be  excluded  from  participation 
in  the  Lord's  Supper. 

In  this  view  of  the  matter  Mr.  Campbell  was 
strongly  supported  by  his  co-editors  of  the  Millennial 
Harbinger,  W.  K.  Pendleton  and  Isaac  Errett. 
During  the  year  1862  Mr.  Errett  wrote  several  arti- 
cles on  this  question  that  may  be  justly  ranked 
among  the  ablest  he  ever  contributed  to  our  litera- 
ture. 

A  somewhat  stricter  view  was  advocated  by  Ben- 
jamin Franklin,  then  editor  of  the  American  Christian 
Review,  George  W.  Elley,  of  Lexington,  Ky.,  and 
others  of  note.  However,  the  final  conclusion 
reached,  and  which  has  been  the  theoretical  position 
of  the  Disciples  ever  since,  was  that  so  far  as  Pedo- 
baptists are  concerned,  we  should  "neither  invite  nor 
exclude  them  from  the  communion  table."  Mr. 
Franklin  stated  his  own  position  in  the  following 
language: 

There  are  individuals  among  the  sects  who  are 
not  sectarians  or  who  are  more  than  sectar- 
ians— they  are  Christians  or  persons  who  have 
believed  the  gospel,  submitted  to  it,  and  in 
spite  of  the  leaders  been  constituted  Christians 
according  to  the  Scriptures.  That  these  individuals 
have  a  right  to  commune  there  can  be  no  doubt.  But 
this  is  not  communion  with  the  "sects." 

Where  is  the  use  of  parleying  over  the  question  of 
communion  with  uninimersed persons?  Did  the  first 
Christians  commune  with  unimmersed  persons?  It 
is  admitted  that  they  did  not.  Shall  we  then  delib- 
erately do  what  we  admit  they  did  not  do? 


The  Turbulent  Period 


193 


When  an  unimmersed  person  communes  without 
any  inviting  or  excluding^  that  is  his  own  act,  not 
ours,  and  we  are  not  responsible  for  it.  We  do  not 
see  that  any  harm  is  done  to  him  or  us,  and  we  need 
make  no  exchisive  remarks  to  keep  him  away,  and 
we  certainly  have  no  authority  for  inviting  him  to 
come. 

If  it  is  to  be  maintained  that  "except  a  man  be 
born  of  water  and  of  the  Spirit  he  cannot  enter  the 
kingdom  of  God;"  that  "as  many  of  us  as  have  been 
baptized  into  Christ  have  put  on  Christ,"  as  we  have  it 
in  the  Scriptures,  and  that  none  were  in  the  church  or 
recognized  as  Christians  in  apostolic  times  who  were 
not  immersed,  it  is  useless  for  us  to  be  talking 
about  iuiimmersed  Christians^  and  thus  weakening 
the  hands  of  those  who  are  laboring  to  induce  all  to 
enter  the  kingdom  of  God  according  to  the  Scrip- 
tures. 

We  have  nothing  to  do  with  any  open  communion 
or  close  communion.  The  communion  is  for  the 
lyord's  people,  and  nobody  else.  But  if  some 
imagine  themselves  to  have  become  Christians 
according  to  the  Scriptures  when  they  have  not,  and 
commune,  as  we  have  said  before,  that  is  their  act 
and  not  ours.  We  commune  with  the  Lord  and  his 
people,  and  certainly  not  in  spirit  with  any  who 
are  not  his  people,  whether  immersed  or  unim- 
mersed. We  take  no  responsibility  in  the  matter, 
for  we  neither  invite  nor  exclude. 

The  position  as  stated  in  the  concluding  para- 
graph, with  slight  modifications  as  to  the  phraseol- 
ogy, was  finally  accepted  by  the  Disciples  generally, 
and  has  ever  since  been  regarded  as  a  fair  statement 
of  their  views  on  the  subject.  It  is  probabTe,  how- 
ever, that  they  have  not  always  been  as  careful  in 

practice  as  this   theory  clearly  suggests.  Indeed, 

1:^ 


194      Reformation  of  the  Nineteenth  Century 

there  has  generally  been  very  little  need  for  care  on 
the  subject.  For  the  most  part  there  has  been  quite 
as  little  desire  expressed  by  Pedobaptists  to  fellow- 
ship at  the  Lord's  table  with  the  Disciples  as  there 
has  been  with  Disciples  not  to  invite  them.  So 
far  as  practice  is  concerned,  therefore,  the  whole  dis- 
cussion of  the  communion  question  was  of  little 
actual  use,  for  it  really  seldom  happens  that  Disciple 
congregations  have  any  occasion  for  meeting  the 
supposed  emergency  in  a  practical  way. 

As  a  matter  of  fact  the  whole  subject  was  doubtless 
an  importation.  The  Disciples'  movement  in  Eng- 
land had  early  received  large  accessions  from  the 
Scotch  Baptists;  and  these  Baptists,  being  strongly 
wedded  to  restricted  communion,  brought  with  them 
their  narrow  views  into  the  Disciple  churches. 
These  Scotch  Baptists  soon  became  the  ruling  spirits 
in  most  of  the  churches  throughout  the  United  King- 
dom, and  the  consequence  w^as  the  whole  movement, 
on  the  other  side  of  the  Atlantic,  took  on  the  severest 
type  with  regard  to  the  communion  question. 

In  the  earlier  days  of  the  movement  there  was  little 
or  no  friction  among  the  churches  on  the  question 
under  consideration.  But  about  the  year  1862  some 
of  the  leading  brethren  in  Great  Britain  began 
to  grow  restless  as  to  the  attitude  of  the  American 
churches  with  respect  to  their  fellowshiping  Pedo- 
baptists. Inquiries  were  accordingly  made  concern- 
ing the  practice  of  the  churches  in  America,  and 
this  led  to  the  discussion  to  which  I  have  referred. 

It  is  sufficient  to  say  that  there  is  now  a  practical 
unanimity  on  this  question  among  the  Disciples 


The  Turbulent  Period 


throughout  the  United  States.  Their  view  is  to 
teach  no  hard  and  fast  lines  on  the  subject.  They 
hold  that  it  is  the  duty  of  all  public  teachers  to  de- 
clare faithfully  the  whole  counsel  of  God,  but  having 
done  this,  it  is  not  their  duty  to  organize  either  a 
police  force  to  protect  the  Lord's  Supper  from  Pedo- 
baptists  or  to  insult  them  by  practically  telling  them 
that  their  room  would  be  more  acceptable  than  their 
company.  In  short,  Disciples  teach  that  it  is  wholly 
inconsistent  to  sing  with,  as  well  as  engage  in  any 
other  acts  of  worship  with  Pedobaptists,  and  then 
refuse  to  allow  them,  on  their  own  option,  to  take  of 
the  Lord's  Supper  at  Disciple  meetings.  Disciples 
are  wholly  unable  to  see  how  the  one  act  of  partak- 
ing of  the  Lord's  Supper  should  become  a  test  of 
Christian  fellowship,  while  all  other  acts,  wherein 
there  is  co-operation,  should  count  for  so  little. 

Anyway,  the  communion  question,  so  far  as  the 
Disciples  themselves  are  concerned,  was  probably 
forever  settled  by  the  great  discussion  to  which  ref- 
erence has  already  been  made;  and  not  the  least 
happy  reflection  in  connection  with  this  matter  is 
the  complete  failure  of  the  Evil  One  to  precipitate  a 
division  among  the  Disciples  on  this  question. 


III. 


THE  BIRTH  OF  HERESY  HUNTING— NEW 
QUESTIONS. 

The  Disciple  movement,  up  to  the  period  now 
under  consideration,  had  been  mainly  free  from 
internal  dissensions.  There  had  been  too  much  to 
do  outside  for  troubles  to  incubate  within.  The 
whole  movement  had  been  in  sharp  conflict  with 
almost  the  entire  religious  world.  It  meant  prac- 
tically the  overthrow  of  denominationalism,  and  that 
evident  purpose  was  apparent  at  once  to  the  leaders 
of  the  sectarian  hosts.  It  is  not  strange,  therefore, 
that  the  Disciples  had  to  fight  for  every  inch  of 
ground  they  gained  in  the  earlier  days  of  their  his- 
tory. It  could  not  have  been  otherwise.  The  very 
attitude  they  occupied  toward  the  religious  world 
compelled  the  state  of  things  which  was  precipi- 
tated. 

It  is,  however,  a  curious  fact  in  human  experience, 
that  some  time  or  other  every  movement  in  society 
has  to  pass  under  review  of  its  own  promoters,  and 
often  these  are  less  charitable  to  one  another  than 
they  are  to  those  regarded  as  enemies.  Perhaps  this 
tendency  is  akin  to  what  has  often  been  noticed 
when  those  who  are  closely  related  by  blood  or  other- 
wise become  estranged.  The  bitterest  enemies  are 
always  those  who  have  been  the*  best  of  friends. 
Nowhere  is  the  saying  that  extremes  beget  extremes 

(190) 


The  Turbulent  Period 


197 


more  forcibly  illustrated  than  in  the  fact  I  have 
stated. 

WHEN  PERSECUTION  IS  BITTEREST. 

But,  however  this  may  be,  it  cannot  be  denied 
that  heresy  hunting  is  usually  conducted  with  a  zeal 
in  the  exact  ratio  that  it  comes  nearer  and  nearer  to 
one's  own  associations.  There  is  never  much  danger 
of  one's  being  severely  persecuted  except  by  members 
of  his  own  household.  The  fires  of  bigotry  will  not 
burn  except  in  cases  where  those  who  use  the  torch 
are  in  some  way  closely  related  to  the  victim.  . 

The  communion  discussion  ended  without  produc- 
ing the  slightest  division  in  the  Disciples'  ranks,  but 
there  w^as  no  longer  that  ease  within  their  Zion 
which  had  characterized  the  early  days  of  the  move- 
ment. The  old  questious  between  them  aud  the 
denominations,  which  had  absorbed  the  attention  of 
the  pioneers,  had  become  somewhat  stale,  and  were, 
therefore,  no  longer  so  absorbing  in  interest  as  they 
had  been.  Mauy  eyes  had  been  turned  inward,  and 
some  of  these  had  fallen  upon  what  appeared  as  a 
dangerous  heresy.  Some  one  gave  Isaac  Errett  a 
doorplate,  and  on  this  appeared  the  cabalistic  sign, 
'*Rev."  But  this  was  not  all.  Mr.  Errett  was  then 
pastor  of  a  church  in  Detroit,  Mich.,  and  had  the 
good  sense  to  issue  a  brief  statement  in  pamphlet 
form,  enumerating  some  of  the  principles  held  by 
the  church  for  which  he  was  preaching,  and  some  of 
the  things  for  which  he  was  contending.  This  was 
at  once  stigmatized  as  a  creed,  although  in  the  docu- 
ment itself  it  was  distinctly  stated  that  it  made  no 
such  claim. 


198       Reformation  of  the  Nineteenth  Century 


But  the  movement  had  fairly  reached  the  period 
when  heresy  hunting  was  born,  and  consequently  there 
were  those  quite  ready  to  denounce  the  Detroit  pas- 
tor as  one  who  could  no  longer  be  trusted  to  "con- 
tend earnestly  for  the  faith  once  for  all  delivered  to 
the  saints." 

ILLUSTRATING  A  GENERAL  TENDENCY. 

This  case  was  simply  symptomatic.  It  illustrated 
a  general  tendency.  It  marked  the  beginning  of  an 
attempted  supervision  of  freedom  of  action  by  a  few 
self-constituted  "keepers  of  the  faith."  No  doubt 
these  men  felt  they  were  doing  God's  service.  For 
the  most  part  they  were  men  of  excellent  character, 
and  were  withal  devoted  advocates  of  the  Disciples' 
plea. 

The  two  most  representative  publications  of  that 
time  on  the  heresy  hunting  side  were  the  A.  C. 
Review,  edited  by  Benj.  Franklin,  and  Izard's  Quar- 
terly, edited  by  Moses  K.  I^ard.  These  publications 
were  outspoken  in  their  condemnation  of  the  Detroit 
heresy,  and,  catching  the  flavor  of  the  thing,  they 
seemed  to  ever  afterward  delight  in  pursuing  that 
which  savored  of  unsoundness.  There  is  no  ques- 
tion about  the  sincerity  of  the  writers  in  these  pub- 
lications. They  were  men  who  loved  the  cause 
ardently,  and  who  would  perhaps  have  sacrificed 
even  life  itself  for  their  convictions.  It  was  this 
very  fact  that  made  them  so  watchful  and  that  gave 
such  a  zeal  to  their  heresy  hunting  proclivities, 
lyike  vSaul  of  Tarsus,  in  his  opposition  to  the  Chris- 
tians, they  were  "exceedingly  mad"  against  every 


The  Turbulent  Period  199 


one  who  refused  to  walk  in  the  beaten  paths  of  what 
was  understood  to  be  the  traditional  views  of  the 
Disciples,  and  they  even  persecuted  those  of  this 
sort  unto  strange  cities.  It  is  not  remarkable, 
therefore,  that  Detroit  was  invaded.  Lest  any  one 
should  imagine  that  I  am  overstating  the  bitterness 
of  the  opposition,  it  may  be  well  to  quote  the  follow- 
ing paragraph  from  Lard's  Quarterly: 

"There  is  not  a  sound  man  in  our  ranks,  who  has 
seen  the  'Synopsis,'  that  has  not  felt  scandalized  by 
it.  I  wish  we  possessed  even  one  decent  apology 
for  its  appearance.  It  is  a  deep  offense  against  the 
brotherhood — an  offense  tossed  into  the  teeth  of  the 
people  who  for  forty  years  have  been  working 
against  the  devisive  and  evil  tendency  of  creeds. 
That  it  was  meant  as  an  offense  by  the  brethren  who 
have  issued  it,  I  cannot  think.  Still  their  work  has 
a  merit  of  its  own,  a  merit  which  no  lack  of  bad 
intention  on  their  part  can  affect.  Our  brethren  will 
accept  this  'Synopsis'  for  what  it  is,  not  for  what  it 
may  possibly  not  have  been  designed  to  be.  We  are 
told  that  this  'Declaration'  is  not  to  be  taken  as  a 
creed.  But  will  this  caveat  prevent  its  being  so 
taken?  Never.  When  Aaron's  calf  came  out,  had 
he  called  it  a  bird,  still  all  Israel,  seeing  it  stand  on 
four  legs,  with  horus  and  parted  hoofs,  would  have 
shouted,  A  calf,  a  calf,  a  calf.  The  brethren  'meet- 
ing at  the  corner  of  Jefferson  Avenue  and  Beaubien 
vStreet,  Detroit,'  may  call  their  work  in  classic 
phrase  a  'Synopsis,'  or  gently,  a  'Declaration;'  but 
we  still  cry,  A  creed,  a  creed.  It  is  not  the  mere 
title  of  the  work  that  Cf)nstitutes  it  a  creed,  but  its 
matter  and  form,  together  with  the  manner  in  which 
it  is  issued  and  the  sanctions  by  which  it  is  accom- 
panied.   This    Synopsis   is  a    creed  without  the 


200      Reformation  of  the  Nineteenth  Century 

appropriate  label — a  genuine  snake  in  the  grass, 
wearing  a  honeyed  name. 

^'On  its  appearance  in  the  American  Christian 
Review,  Bro.  Franklin  expressed  his  strong  disappro- 
bation of  this  'Synopsis,' while  'John,'  an  anony- 
mous writer,  in  his  burlesque  of  it,  has  left  us  in  no 
doubt  as  to  the  estimate  in  which  he  holds  it.  With 
these  sound  men  I  fully  agree,  except  in  so  far  as 
they  seem  inclined  to  treat  the  'Synopsis'  as  a  small 
matter.  With  the  writer  of  this  it  has  a  painful 
significance — painful,  because  symptomatic  of  the 
following  items: 

"(i)  That  some  of  our  brethren  have  lost  their 
former  well-grounded  opposition  to  creeds,  and  now 
are  ready  to  traffic  in  these  unholy  things.  This 
indicates  a  diseased  state  of  the  body.  How  far  this 
disease  extends  will  be  seen  by  the  extent  to  which 
the  'Synopsis'  is  endorsed. 

'"(2)  That  these  brethren  are  no  longer  willing  to 
be  styled  heretics  for  the  truth's  sake,  but  now  wish 
to  avoid  that  odium  by  adopting  the  customs  and 
views  of  the  sects  of  the  day  and  thus  to  become 
themselves  a  sect. 

"(3)  That  what  the  world  needs  in  order  to  learn 
the  faith  of  these  brethren  is  not  the  Bible  alone,  but 
the  Bible  and  a  'Synopsis  of  their  faith  and  practice.' 
With  them,  then,  the  Bible  is  an  insufficient 
enlightener  of  the  human  family. 

"At  these  symptoms  of  degeneracy  our  brother- 
hood will  feel  something  more  than  mere  regret. 
They  will  feel  profoundly  ashamed." 

THE  ORGAN  QUESTION. 

But  this  was  not  all.  The  organ  question  had  begun 
to  come  to  the  front.  Both  the  Review  and  the 
Quarterly  were  bitter  in    their  opposition  to  the 


The  Ttirbitlent  Period 


20I 


use  of  the  organ  iu  any  of  our  churches,  and  the 
spirit  of  this  opposition  may  be  fairly  measured  when 
it  is  stated  that  only  a  few  years  after  this  period,  of 
which  I  am  writing,  the  editor  of  the  Quarterly  gave 
all  supposed  heretics  the  broad  hint  that  he  "had  his 
eye  on  them,"  and  that  they  would  all  be  brought 
to  a  closer  reckoning  at  the  proper  time. 

It  is  well  to  look  back  to  these  days  in  order  to 
understand  what  must  have  been  the  inherent 
strength  of  the  plea  which  the  Disciples  advocated, 
in  order  that  it  might  stand  the  shocks  which  were 
frequently  given  it.  From  our  present  point  of  view 
it  is  easy  to  see  the  Disciples  have  done  some  clever 
steering  between  Scylla  and  Charybdis. 

THE  ONE-MAN  SYSTEM. 

There  was  one  sin  which  specially  came  under  the 
condemnation  of  the  heresy  hunters.  It  was  the 
priestly  assumption  that  any  one  could  be  the  pastor 
of  a  church.  The  tendency  among  our  preachers  to 
call  themselves  pastors  was  declared  to  be  the  rising 
of  "the  one-man  power."  The  New  Testament 
model  was  a  bishopric  containing  a  plurality  of 
elders  in  every  church,  and  consequently  there  must 
be  a  plurality  noiv  in  every  church,  whether  there 
are  men  in  the  church  who  possess  the  scriptural 
qualifications  or  not. 

This  logic  constantly  defeated  itself.  It  insisted 
upon  following  the  scriptural  model,  but  the  only 
thing  in  which  this  model  was  followed,  in  most 
cases,  was  in  reference  to  the  plurality  of  the  elders; 


202      Reformation  of  the  Ni7ieieenth  Century 

for  in  almost  every  other  particular  the  men  chosen 
to  serve  were  practically  without  scriptural  qualifica- 
tions. It  seems  almost  incredible  that,  notwith- 
standing the  fact  stated,  some  of  the  ablest  men  in 
the  Disciples'  ranks  not  only  defended  the  plurality 
notion,  but  they  roundly  denounced  all  who  did  not 
accept  their  interpretations  as  infallibly  correct. 

The  result  of  this  teaching  was  that  young  men 
of  little  or  no  experience  were  often  called  "elders," 
simply  because  they  occupied  the  pulpit  of  a  church 
at  the  stated  meetings.  The  term  "Reverend,'' 
when  applied  to  one  of  these  preachers,  had  the  very 
mark  of  the  beast  upon.it,  but  this  same  stripling 
could  be  called  an  "elder"  without  shocking  the 
sensibilities  of  heresy  hunters  in  any  degree  what- 
ever. 

Of  course,  we  now  smile  at  these  ridiculous 
things.  They  appear  to  be  "mole-hills"  to  us,  but 
we  must  remember  that  they  were  "mountains" 
to  many  in  the  sixth  decade  of  the  present  century. 

HOW  LIBERTY  GROWS. 

Iviberty  is  a  curious  growth.  It  feeds  on  the  very 
things  which  are  intended  to  kill  it.  But  this,  after 
all,  illustrates  a  law  of  life.  Real  development  is 
from  the  inner  to  the  outer — from  the  heart  to  the 
physical  and  intellectual  life.  Bigotry  moves  in  the 
very  opposite  direction,  and  when  it  reaches  the 
heart  it  often  corrupts  it,  or  else  changes  it  to  a 
heart  of  stone.  It  follows  the  way  of  death,  while 
liberty  follows  the  way  of  life;  one  is  ab  extra  and 


The  Turbulent  Period 


203 


the  other  ab  intra.  If  the  hand  is  bitten  by  a  ven- 
omous serpent  the  course  of  death  immediately  sets 
in  from  the  outer  to  the  inner,  from  the  circumfer- 
ence to  the  center;  but  all  the  forces  of  life  run  the 
other  way.  Bigotry  is  always  at  first  an  outside 
deformity,  often  a  mere  poisonous  speck.  But  it  is 
precisely  at  that  time  that  it  is  most  easily  seen; 
for  after  a  while  it  becomes  assimilated  to  all  that 
makes  up  the  man,  and  though  it  is  now  a  more 
powerful  force  than  it  was  in  the  beginning,  it  does 
not  appear  so  much  a  deformity  as  it  did  in  the  first 
place.  We  may  get  used  to  even  a  wart  on  the  nose 
by  constant  association  with  it. 

There  are  still  men  among  the  Disciples  who  are 
fond  of  heresy  hunting,  but  these,  for  the  most  part, 
belong  to  the  age  of  which  I  am  w^riting,  or  else 
they  have  inherited  the  peculiar  theology  which, 
when  measured  mathematically,  makes  five  equal  to 
ten. 

This  class  of  men,  no  matter  when  or  where  they 
live,  are  always  practically  condemning  themselves 
in  the  very  thing  wherein  they  accuse  others.  They 
fight  human  creeds  with  all  the  powers  they  possess, 
as  long  as  creeds  are  the  product  of  other  people; 
but  these  same  heresy  hunters  do  not  hesitate  to 
make  a  creed  whenever  they  wish  to  try  the  faith  or 
practice  of  their  fellowmen.  In  short,  they  will  not 
allow  any  one  to  make  a  creed  for  them,  but  they 
are  more  than  willing  to  make  a  creed  for  all  the 
rest  of  the  world.  This  was  exactly  the  spirit  man- 
ifested by  the  creed-makers  in  the  days  when  bigotry 
had  its  birth  among  the  Disciples. 


204      Rcfo7')}iation  of  the  Nineteenth  Centitry 
MR.  CAMPBEI^L'S  POSITION. 

Surely,  Mr.  Campbell  was  in  no  way  responsible 
for  the  birth  of  heresy  hunting  among  his  brethren. 
From  the  very  beginning  he  had  recognized  the 
peculiar  state  of  religious  society  with  which  he  had 
to  deal.  He  saw  plainly  that  the  church,  when  con- 
sidered from  the  New  Testament  point  of  view,  had 
gradually  gone  into  an  apostasy,  and  that  the  move- 
ment in  which  he  was  engaged  had  for  its  object  the 
restoration  of  the  primitive  gospel  and  order  of  things. 
But  he  did  not  expect  complete  success  in  this  restor- 
ation until  there  was  ample  time  for  thought,  in- 
vestigation and  action.  Meanwhile,  he  was  always 
willing  to  deal  charitably  with  honest,  religious  peo- 
ple, no  matter  how  far  wrong  they  might  have  been 
when  tried  by  his  understanding  of  New  Testament 
teaching.  In  short,  he  was  thoroughly  convinced 
that  there  were  Christians  among  the  sects,  notwith- 
standing these  sects  themselves  occupied  a  false 
position  when  compared  with  what  Christ  and  his 
apostles  had  taught  upon  the  true  attitude  that 
Christians  should  occupy.  It  was  from  this  point  of 
view  that  he  plead  for  Christian  union.  There 
would  have  been  no  sense  in  talking  about  Christian 
union  if  he  had  not  recognized  Christians  outside  of 
the  churches  with  which  he  was  specially  identified. 

As  evidence  of  Mr.  Campbell's  liberal  spirit,  I  will 
make  two  extracts  from  his  debate  with  Mr.  Rice: 

"No  good,  no  religious,  moral  or  virtuous  man, 
can  perish  through  our  views  or  principles.  Our 
theory  thunders  terrors  to  none  but  the  self-con- 


The  Turbulent  Period 


205 


demned.  .Human  responsibility,  in  my  views  and 
doctrines,  always  depends  upon,  and  is  measured  by 
human  ability.  It  is  so,  certainly,  under  the  gospel. 
The  man  born  blind  will  not  be  condemned  for  not 
seeing,  nor  the  deaf  for  not  hearing.  The  man  who 
never  heard  the  gospel  cannot  disobey  it;  and  he  who, 
through  any  physical  impossibility  is  prevented  from 
any  ordinance,  is  no  transgressor.  It  is  only  he  who 
knows  and  has  power  to  do  his  Master's  will,  that 
shall  be  punished  for  disobedience.  None  suffer,  in 
our  views,  but  those  who  are  willfully  ignorant  or 
negligent  of  their  duty.  Natural  ability,  time, 
place  and  circumstances  are  all  to  be  taken  into  ac- 
count; and  none  but  those  who  sin  against  these  are, 
on  our  theory,  to  perish  with  an  everlasting  destruc- 
tion 'from  the  presence  of  the  Lord  and  from  the 

glory  of  his  power. '  "  

"I  circumscribe  not  the  divine  philanthropy — the 
divine  grace.  I  dare  not  say  that  there  is  no  salva- 
tion in  the  Church  of  Rome  or  in  that  of  Constanti- 
nople; though  certainly  Protestants  do  not  regard 
them  as  churches  builded  upon  the  foundation  of 
apostles  and  prophets,  Jesus  Christ  being  the  chief 
corner  stone.  In  all  the  Protestant  parties  there  are 
many  excellent  spirits  that  mourn  over  the  desola- 
tion of  Zion — that  love  the  gospel  and  its  Author 
most  sincerely.  My  soul  rejoices  in  the  assurance 
that  there  are  very  many  excellent  spirits  groaning 
under  the  weight  of  human  tradition  and  error,  who 
are  looking  for  redemption  from  these  misfortunes 
before  a  long  time." 

Now  if  it  be  true  that  Mr.  Campbell  was  liberal 
toward  those  outside  of  his  own  communion,  it  is 
equally  true  that  he  had  the  most  supreme  contempt 
for  heresy  hunting  among  his  own  brethren.  The 
principles  of  the  Reformation  for  which  he  con- 


2o6      Reformation  of  the  Nineteenth  Century 

tended  guaranteed  the  fullest  liberty  of  thought  and 
the  most  untrammeled  right  of  individual  interpreta- 
tion which  any  one  could  possibly  claim  legitimately 
for  himself. 

THE  TRUE  SPIRIT  OF    THE  REFORMATION. 

Mr.  Campbell  never  stated  his  doctrine  of  freedom 
in  any  special  formula,  so  far  as  I  have  noticed,  but 
I  think  his  teaching  may  be  fairly  summarized  to 
mean  that  he  claimed  (i)  the  right  to  think,  speak 
and  act  for  himself,  without  recognizing  the  right  of 
any  obtrusive  interference  from  any  source  what- 
ever; and  (2)  what  he  claimed  for  himself,  he  was 
perfectly  willing  to  grant  to  every  other  person. 

This  was  the  spirit  of  the  Disciples,  in  the  main, 
up  to  the  period  when  heresy  hunting  was  born. 
Since  then  they  have  been  trammeled,  not  only  by 
influences  from  without,  but  also  by  influences  from 
within.  Very  small  questions,  in  some  cases,  have 
been  magnified  into  undue  importance,  while  some 
of  the  larger  questions  have  been  discussed  by  a  few 
with  a  narrowness  of  spirit  quite  unworthy  of  any 
great  cause. 

Nevertheless,  be  it  said  to  the  credit  of  the  Disci- 
ples that  these  heresy  hunters  have,  for  the  most 
part,  received  scanty  approbation,  and  upon  the 
whole  it  cannot  be  denied  that  the  spirit  of  the 
churches  has  always  been  in  harmony  with  the  great 
principles  upon  which  the  Reformation  was  founded. 

It  is  also  true  that  most  of  the  men  in  this  move- 
ment who  have  made  much  impression  upon  their 
contemporaries,  have  been  men  who  have  always 


The  Turbulent  Period 


207 


advocated  a  liberal  policy,  both  within  and  without 
the  communion.  Before  the  sixth  decade  of  the 
present  century  had  ended,  the  battle  for  liberty  had 
been  practically  won,  and  consequently  since  that 
time  the  flowing  tide  has  always  been  with  those 
who  believe  in  freedom  of  thought,  freedom  of 
speech  and  the  right  of  individual  interpretation. 

I  am  not,  I  think,  overestimating  the  tendency  of 
the  period  under  consideration.  In  proof  of  this  I 
have  only  to  refer  to  an  article  in  the  April  number 
of  LarcTs  Quarterly  for  1865.  After  stating  and 
discussing  several  things  which  were  regarded  as 
departures  from  the  faith  of  the  Disciples,  the  edi- 
tor says: 

"The  spirit  of   innovation  is  a  peculiar  spirit. 
^    While  coming  in  it  is  the  meekest  and  gentlest  of 
spirits;  only  it  is  marvelously  firm  and  persistent. 
But  when  going  out,  no  term  but  fiendish  will  de- 
scribe it.    It  comes  in  humming  the  sweetest  notes 
of  Zion;  it  goes  out  amid  the  ruin  it  works,  howling 
like  an  exorcised  demon.    At  first  it  is  supple  as  a 
willow  twig;  you  can  bend  it,  mold  it,  shape  it  to 
anything;  only  it  will  have  its  way.    But  when 
once  it  has  fully  got  its  way,  then  mark  how  it  keeps 
its  footing.   It  now  calls  for  reason,  for  argument,  for 
Scripture,  but  no  more  has  it  an  ear  for  reason,  argu- 
ment or  Scripture  than  has  the  image  of  Baal.  Argue 
with  the  spirit  of  innovation,  indeed!    I  would  as 
soon  be  caught  cracking  syllogisms  over  the  head  of 
the  Man  of  Sin.    Never.    Rebuke  it  in  the  name  of 
the  Lord;  if  it  go  not  out — expel  it.    This  only  will 
cure  it.        .        .         .         .         .        .        .  . 

"He  is  a  poor  observer  of  men  and  things  who 
does  not  see  slowly  growing  up  among  us  a  class  of 


2o8       Reformation  of  the  Nineteenth  Century 

men  who  can  no  longer  be  satisfied  with  the  ancient 
gospel  and  the  ancient  order  of  things.  These  men 
must  have  changes;  and  silently  they  are  preparing 
the  mind  of  the  brotherhood  to  receive  changes.  Be 
not  deceived,  brethren,  the  devil  is  not  sleeping.  If 
you  refuse  to  see  the  danger  till  ruin  is  upon  you, 
then  it  will  be  too  late.  The  wise  seaman  catches 
the  first  whiff  of  the  distant  storm  and  adjusts  his 
ship  at  once.    Let  us  profit  by  his  example." 

This  is  very  strong  language,  but  it  is  fairly  rep- 
resentative of  the  language  used  by  certain  scribes 
and  speakers  contemporaneous  with  the  editor  of  the 
Quarterly.  That  it  did  not  produce  mischief  in  the 
end  cannot  surely  be  ascribed  to  what  the  language 
clearly  implies,  but  to  the  inherent  strength  of  a 
cause  which  was  meant  to  battle  against  just  such 
influences  as  are  indicated  in  the  heresy  hunting  pro- 
clivities of  those  self-constituted  keepers  of  the  faith 
represented  by  the  language  we  have  quoted  from 
one  of  their  leading  periodicals  of  that  period. 


IV. 


AN  IMPORTANT  CRISIS  REACHED. 

WHAT  THE  PLEA  INVOLVED. 

This  brings  us  to  an  important  turning-point  in 
the  history  of  the  movement.  As  has  already  been 
intimated,  up  to  this  period  the  Disciples  were  chief- 
ly engaged  in  aggressive  work  with  respect  to  the 
unconverted  and  the  numerous  religious  denomina- 
tions around  them.  Their  plea  involved  at  least 
three  things: 

(1)  The  proclamation  of  the  pure,  simple  gospel 
for  the  conversion  of  sinners. 

(2)  The  uniop  of  these  converts  (as  well  as  all 
who  acknowledge  the  one  faith  and  the  one  baptism) 
upon  the  one  foundation  of  apostles  and  prophets, 
Jesus  Christ  himself  being  the  chief  corner  stone. 

(3)  The  scriptural  organization,  edification  and 
development  of  the  churches  of  Christ. 

During  the  earlier  days  of  the  movement  attention 
was  given  mainly  to  the  first  two  of  these  divisions, 
and  consequently  organic  and  spiritual  growth  was 
somewhat  neglected.  But  the  Disciples  had  now 
reached  a  period  when  this  crowning  part  of  their 
work  must  receive  the  most  serious  consideration. 
They  had  evidently  come  to  the  parting  of  the  ways. 
They  had  advanced  a  little  beyond  the  first  two 
divisions,  and  now  they  must  either  go  backward 
or  forward.    To  stand  still  was  impossible. 

14  (209) 


2IO      Reformation  of  the  Nineteenth  Century 

The  war  had  not  been  an  unmixed  evil.  It  had 
made  new  conditions  for  nearly  everything.  The 
whole  country  had  entered  upon  practically  a  new 
career.  The  old  methods  in  either  politics  or  reli- 
gion would  no  longer  work,  and  consequently  it  was 
a  time  of  readjustment;  a  time  when  success  could  be 
assured  only  by  recognizing  the  conditions  of  society 
and  meeting  courageously  the  obligations  which 
these  conditions  imposed. 

THE  LAW  OF  PROGRESS. 

It  is  not  too  much  to  say  that  a  crisis  had  been 
reached  in  the  movement.  It  was  impossible  to 
make  progress  by  many  of  the  old  methods,  and  yet 
some  held  on  to  the  old  with  a  tenacity  worthy  of  a 
better  cause.  Nevertheless,  it  cannot  be  denied  that 
these  men  were  necessarily  fighting  a  losing  battle. 
The  Disciples  were  simply  following  the  course  of  all 
other  movements  of  their  kind,  and  these  are  more 
or  less  subject  to  certain  laws  which  may  be  enumer- 
ated as  follows: 

(i)  As  soon  as  a  movement  becomes  strong  as  an 
aggressive  force,  it  at  once  begins  to  spend  part  of 
its  strength  upon  itself  rather  than  upon  the  world 
about  it.  Its  aggressive  power  becomes  sensibly 
weaker  in  the  exact  ratio  of  the  intensity  of  its 
self-examination.  Much  of  its  force  is  turned  in- 
ward, and  introspection  takes  the  place  of  the  pros- 
elyting tendency  which  is  always  characteristic  of  a 
new  movement. 

All  religious  movements  have  had  to  pass  through 
this  period,  and  that  of  the  Disciples  cannot  claim  to 


The  Turbulent  Period 


211 


be  an  exception  to  what  is  really  a  general  rule. 
Before  the  war  the  whole  strength  of  the  movement 
was  largely  expended  in  evangelistic  efforts,  and  in 
making  known  the  principles  for  which  the  Disciples 
contended.  But  when  they  came  to  the  period  of 
readjustment  and  progress,  on  the  lines  of  the  new 
society  which  the  war  had  produced,  they  found 
that  they  could  not  any  longer  work  wholly  upon 
the  old  lines  with  any  hope  of  permanent  success; 
and  yet,  there  was  great  apparent  danger  that  in 
their  anxiety  to  set  their  house  in  order  they  would 
lose  much  of  the  evangelistic  fervor  which  distin- 
guished them  during  the  earlier  period  of  their  move- 
ment. That  there  was  danger  at  this  point  is  abun- 
dantly proved  by  subsequent  events. 

(2)  While  authoritative  definition  always  has  its 
evils,  it  is  equally  true  that  no  definition  at  all  is 
sometimes  not  entirely  free  from  difficulty.  The 
anti-creed  doctrine  of  the  Disciples  was,  in  some 
respects,  a  boomerang.  Having  no  authoritative 
interpretation  of  the  Scriptures,  every  man  became 
his  own  interpreter,  and  consequently  there  were 
times  when  it  was  eminently  true  that  in  the  move- 
ment there  were  "all  kinds  of  doctrine,  preached  by 
all  kinds  of  men." 

This  state  of  things  would  necessarily  lead  to  con- 
siderable conflict  within  the  body;  but  a  conflict  at 
this  point  would  not  likely  be  precipitated  during  a 
period  of  intensely  aggressive  work  by  the  Dis- 
ciples, upon  the  world  outside  of  their  own  churches. 
Nor  was  there  much  conflict  with  respect  to  matters 
of  expediency,  wherein  definitions  had  to  be  con- 


212      Reformation  of  the  Nhteteenth  Century 

sidered,  during  the  earlier  days  of  the  movement. 

But  when  the  period  of  introspection  dawned,  and 
the  Disciples  became  deeply  interested  in  their  own 
organization  and  development,  then  it  was  that  some 
of  the  straitest  among  them  began  to  feel  the 
reflex,  force  of  the  anti-creed  doctrine  which  they 
had  so  earnestly  preached.  When  brethren  began 
to  think  for  themselves,  with  respect  to  church 
organization,  the  public  worship  and  missionary 
societies,  then  it  was  that  the  most  intense  preachers 
of  the  anti-creed  crusade  began  to  feel  the  need  of 
some  interpretation  of  the  Bible  that  would  help 
them  to  scotch  the  forward  movement  which  had 
broken  with  the  obsolete  methods  of  the  past. 

There  was  really  nothing  new  in  the  course  pur- 
sued by  the  men  to  whom  I  have  referred.  They 
were  only  repeating  history.  Nearly  every  man 
has  at  least  three  Bibles  in  his  house.  One  is  the 
printed  Bible;  another  is  the  man's  interpretation  of 
this  printed  Bible  for  the  regulation  of  his  own  con- 
duct, and  there  is  still  another  interpretation  of  the 
first  Bible,  which  is  for  the  regulation  of  his  neigh- 
bor's conduct. 

It  is  all  very  well  to  say  that  we  take  the  Bible 
and  the  Bible  alone  as  our  rule  of  faith  and  practice; 
but  in  most  cases  it  would  help  to  a  clearer  under- 
standing of  our  position  if,  when  we  say  this,  we 
would  at  the  same  time  state  which  Bible  it  is  to 
which  we  refer. 

(3)  Usually  the  period  of  a  movement  which 
brings  with  it  introspection  brings  with  it  also  the 
beginning  of  intellectual  growth.    It  is  the  time 


The  Turbulent  Period 


213 


which  marks  the  dawn  of  culture  and  real,  substan- 
tial progress,  and  at  such  a  time  there  is  sure  to  be 
considerable  conflict  between  the  past  and  the  pres- 
ent. Ignorance  is  always  the  implacable  enemy  of 
legitimate  progress.  Hence  there  can  be  no  real  for- 
ward movement  in  any  religious  work  without 
reaching  a  period  where  conflict  will  be  surely 
developed  between  the  two  opposing  forces  to  which 
I  have  called  attention. 

As  has  already  been  intimated,  the  war  settled 
several  things.  It  at  any  rate  stimulated  activity. 
It  also  tended  to  turn  the  eyes  of  the  Disciples  from 
their  religious  neighbors  to  a  careful  consideration 
of  their  own  faith  and  practice.  This  introspection, 
as  I  have  called  it,  led  to  an  earnest  desire  on  the 
part  of  many  to  make  progress  somewhat  commen- 
surate with  the  demands  of  the  new  conditions  of 
society  which  had  been  evolved  out  of  the  war. 
These  are  called  the  "progressives." 

There  were  others,  however,  who  refused  to 
accept  the  changed  conditions;  or,  if  they  were 
compelled  to  accept  them,  they  utterly  refused  to 
adapt  themselves  to  these  conditions.  These  men 
were  called  the  "anti-progressives."  Thus,  two 
opposing  forces  were  definitely  formed;  still,  not- 
withstanding that  the  opposition  between  them  has 
sometimes  been  even  bitter,  like  the  centripetal  and 
centrifugal  forces  of  nature,  these  parties  have,  after 
all,  contributed  to  the  vigor,  growth  and  harmony 
of  the  movement. 

It  is  a  great  mistake  to  suppose  that  opposite 
forces   necessarily   bring  disaster.    In  commercial 


214      Reformation  of  the  Nineteenth  Century 

life  we  do  not  hesitate  to  say  that  competition  is  the 
life  of  trade.  It  is  really  the  life  of  everything. 
Nature  teaches  us  a  great  lesson  on  this  subject. 
Where  on  the  globe  is  it  that  we  find  the  best 
developed  men  and  women,  both  intellectually  and 
physically?  Do  we  look  for  them  at  the  extreme 
north  or  the  extreme  south?  Certainly  not.  They 
are  found  on  a  narrow  belt  of  the  earth,  all  the  way 
around,  just  where  the  seasons  are  in  eternal  conflict, 
just  where  all  the  opposing  forces  of  life  are  most 
active.  The  same  is  true  with  respect  to  the  moral 
or  religious  world.  Hence  opposition,  when  legiti- 
mately met,  is  a  means  of  progress. 

MORE  CASUISTICAL  CONTROVERSY. 

It  is  not  strange,  therefore,  that  the  Disciple 
movement  had  to  pass  through  the  experiences  I 
have  indicated;  nor  is  it  strange  that  the  conflict 
precipitated  became  a  formative  force  in  developing 
the  churches  in  the  direction  of  legitimate  growth. 
It  is  true  that  for  a  time  there  was  a  certain  amount 
of  danger  that  the  controversies  of  the  period  would 
lead  to  division.  There  is  always  danger  in  every- 
thing that  makes  for  life.  Death  is  the  end  of  all 
danger.  The  war  itself,  as  we  have  already  seen, 
put  a  heavy  strain  upon  the  fellowship  of  the  Dis- 
ciples North  and  South,  while  the  communion  ques- 
tion affected  for  a  while  the  convictions  of  the  whole 
body.  Meantime  the  organ  question  was  beginning 
to  occupy  considerable  attention.  It  was  discussed 
in  the  A.  C.  Revieiv^  the  Millennial  Harbinger^ 
LarcT s  Quarterly  and  other  periodicals  of  less  influ- 


The  Turbulent  Period 


215 


ence.  Such  men  as  Moses  E.  Lard,  A.  S.  Hayden, 
Benj.  Franklin,  John  W.  McGarvey  and  Isaac 
Errett  participated  more  or  less  in  the  organ  discus- 
sion during  the  period  under  consideration.  These 
men  for  the  most  part  wrote  temperately,  but  there 
were  evidently  underneath  what  they  said  very  posi- 
tive convictions  and  deep  feeling. 

Those  who  opposed  the  organ  discussion,  during 
this  period,  did  so  on  the  ground  that  it  was  unscrip- 
tural,  and  that  consequently  they  could  not  worship 
where  it  was  used.  They  held  that  those  who  advo- 
cated its  use  could  have  no  conscience  in  the 
matter,  and  consequently  by  the  law  of  love  they 
ought  to  refuse  to  do  that  which  wounded  their 
brethren. 

But  the  advocates  of  the  organ  contended  that 
their  plea  was  contrary  to  Scripture,  even  if  there 
was  no  precept  or  example  for  the  use  of  the  organ 
in  worship.  There  were  some,  however,  who  con- 
tended that  a  legitimate  interpretation  of  the  Scrip- 
tures readily  yields  a  support  to  the  use  of  the  organ. 
They  also  contended  that  they  had  a  conscience  in  the 
matter  just  as  much  as  their  anti-organ  brethren;  and 
consequently  they  felt  it  to  be  their  duty  to  contend 
for  the  use  of  it. 

The  question  of  the  scripturalness  of  mission- 
ary societies  had  its  origin  about  the  same  time. 
It  cannot  be  denied  that  at  the  very  beginning 
of  the  movement  Mr.  Campbell  in  his  Chris- 
tian Baptist  had  laid  the  foundation  for  much 
of  the  opposition  which  was  now  experienced 
with  respect  to  organized  missionary  work.  But 


2i6       Reformation  of  the  N'ineteenth  Century 


Mr.  Campbell's  writings  in  the  Christian  Baptist 
must  be  interpreted  in  the  light  of  the  times 
in  which  he  wrote  and  the  conditions  of  his  environ- 
ment. When  this  precaution  is  taken,  Mr.  Camp- 
bell never  wrote  anything  in  opposition  to  such 
missionary  societies  as  were  proposed  by  the  Dis- 
ciples. But,  however  this  may  have  been,  it  is 
certain  that  some  excellent  and  earnest  men  were 
bitterly  opposed  to  any  such  societies  as  then  existed 
among  us  and  as  still  exist. 

While  it  is  not  my  purpose,  nor  does  it  come 
within  the  scope  of  my  part  of  the  work,  to  follow 
these  discussions  through  the  subsequent  periods  of 
the  movement,  nevertheless  I  feel  that  it  would  be 
out  of  place  to  close  this  chapter  without  remarking 
that  there  never  has  been  the  slightest  chance  for 
anything  like  a  real  schism  in  the  body.  Of  course, 
there  have  been  individual  alienations  on  account  of 
several  differences,  but  it  is  certainly  a  magnificent 
testimony  to  the  plea  for  which  the  Disciples  con- 
tend that  through  all  the  controversies  of  the  past 
their  churches  have  uniformly  maintained  their  fel- 
lowship for  one  another,  and  this  result  is  un- 
doubtedly a  great  victory  for  intellectual  freedom,  as 
well  as  for  freedom  of  action  within  that  whole  ter- 
ritory of  conduct  bounded  by  what  is  called  expe- 
diency. 


V. 


THE  DAWN  OF  UTKRATURE  AMONG  THE 
DISCIPIvES. 

THE  OLD  AND  THE  NEW. 

Before  the  close  of  the  war  the  Disciples  made 
little  or  no  progress  in  producing  a  literature  commen- 
surate with  the  needs  of  a  great  and  growing  re- 
ligious body.  The  prolific  pen  of  Mr.  Campbell 
had  been  busy  all  the  while,  but  most  of  his  writ- 
ings were  controversial,  and  therefore,  not  suitable 
to  meet  the  wants  of  the  period  of  development, 
wherein  spiritual  growth  was  the  great  need. 
While  the  Disciples  were  conducting  their  work  ob- 
jectively, so  to  speak,  the  polemics  of  Mr.  Campbell 
and  others  were  incomparably  valuable;  but  when 
the  work  which  had  to  be  done  was  largely  subject- 
ive, as  was  the  case  at  the  close  of  the  war,  then 
there  was  at  once  a  felt  demand  for  a  different  class 
of  books  and  periodicals  from  those  which  had  char- 
acterized the  movement  in  its  earlier  days. 

It  is  not  here  affirmed  that  the  war  produced  the 
conditions  which  required  this  change.  All  that  is 
claimed  is  that  the  war  period  saw  the  beginning  of 
the  end  of  th^  old  state  of  things.  Doubtless  there 
had  been  a  growing  sentiment  for  some  time  in  favor 
of  a  forward  movement  in  the  character  of  the  liter- 
ature produced,  and  this  feeling  began  to  find  ex- 
pression during  the  war,  and  immediately  after  its 

(217) 


2i8      Reformation  of  the  Nineteenth  Centnry 

close.  The  Milleiiiiial  Harbinger  was  still  in  the 
field,  though  Mr.  Campbell  had  ceased  to  be  its  re- 
sponsible editor.  He  still  wrote  for  it  occasionally, 
but  during  those  days  he  contributed  very  little  that 
may  be  regarded  as  of  any  very  special  value. 

The  size  of  the  Harbinger  was  reduced  in  1862, 
and  Isaac  Brrett  was  added  to  its  co-editors.  He, 
and  those  associated  with  him,  began  to  give  the 
pages  of  the  Harbinger  a  little  different  type.  This 
type  indicated  the  dawn  of  a  somewhat  new  litera- 
ture among  the  Disciples. 

At  this  time  the  American  Christian  Review^ 
edited  by  Benjamin  Franklin,  was  the  only  influen- 
tial religious  weekly  published  in  the  interest  of  the 
movement.  This  paper,  like  nearly  all  the  period- 
icals of  the  Disciples,  had  been  chiefly  occupied 
with  what  were  called  "first  principles;"  that  i^, 
those  primary  matters  which  relate  to  the  preaching 
of  the  gospel  and  the  simplest  conditions  of  organic 
life.  The  paper  was  ably  conducted  from  the  point 
of  view  indicated,  and  for  the  uneducated  masses  it 
became  a  powerful  influence  for  good. 

However,  the  conflict  between  the  old  and  the 
new,  to  which  attention  has  been  called,  made  it 
impossible  to  perpetuate  the  type  of  advocacy  to 
which  the  Review  had  committed  itself,  and  from 
which  it  refused  to  depart  in  the  slightest  particular 
whatever.  This  stubbornness  or  ^steadfastness, 
whichever  word  may  be  used,  compelled  a  movement 
whose  aim  was  the  establishment  of  another  weekly 
paper,  which  would  more  nearly  meet  the  require- 
ments of  life  among  the  Disciples.     This  feeling 


The  Turbulent  Period 


219 


took  definite  form  toward  the  close  ot  the  year  1865, 
and  consequently  the  prospectus  of  the  Christian 
Standard  was  issued  early  in  Februar\^  of  the  follow- 
ing year,  with  Isaac  Errett  as  its  editor-in-chief. 
The  first  number  of  the  paper  did  not  appear  until 
the  following  x\pril,  but  all  the  arrangements  were 
made  for  its  publication  before  the  death  of  Mr. 
Campbell,  and  consequently  I  am  justified  in  reckon- 
ing it  among  the  signs  of  the  rise  of  a  new  litera- 
ture, following  near  upon  the  close  of  the  war. 

NEW  BOOKS  DEMANDED. 

The  books  which  had  been  published  were  prac- 
tically of  the  same  type  as  the  periodicals.  They 
were  excellent  in  view  of  the  purpose  for  w^hich  they 
were  written,  but  they  certainly  had  very  little  in 
them  to  meet  the  conditions  of  the  progressive  spirit 
which  was  rapidly  taking  possession  of  the  brother- 
hood. Perhaps  the  only  books  that  had  been  pro- 
duced up  to  this  time  of  any  real  value,  as  a  special 
contribution  to  spiritual  development,  were  "The 
Messiahship,  or  Great  Demonstration,"  by  Walter 
Scott,  and  "Communings  in  the  Sanctuary,"  by 
Doctor  R.  Richardson.  The  former  was  a  sino^u- 
larly  strong  argument  in  favor  of  the  Messiahship  of 
Jesus,  and  was  well  calculated  to  address  powerfully 
the  spiritual  nature  of  Christians,  as  well  as  produce 
conviction  in  the  minds  of  sinners.  With  some  re- 
visions it  could  still  be  made  one  of  the  most  useful 
books  ever  published  by  the  Disciples  for  both  evan- 
gelistic work  and  spiritual  development. 


220      Reformation  of  the  Nineteenth  Century 

From  the  beginning  of  their  movement  the  Disci- 
ples had  always  taken  a  deep  interest  in  translations 
of  the  New  Testament.  This  feeling  was  strictly 
logical  in  view  of  their  religious  position.  They 
magnified  the  Word  of  God  as  no  other  people  did. 
It  was,  therefore,  all-important  that  they  should 
possess,  as  far  as  possible,  the  exact  mind  of  the 
Holy  Spirit  in  any  translation  that  might  be  used. 
They  felt  that  the  authorized  version,  though  incom'- 
parable  in  many  respects,  was,  nevertheless,  in  some 
important  particulars,  far  from  what  it  ought  to  be. 
Mr.  Campbell  had  himself  taught  them  to  discredit 
King  James'  version,  as  he  had  published  a  version 
made  by  George  Campbell,  Philip  Doddridge  and 
others.  Consequently,  when  it  was  proposed  by  the 
American  Bible  Union  to  publish  a  revised  edition 
of  the  New  Testament,  the  Disciples  at  once  threw 
themselves  into  the  proposal  with  a  heartiness  which 
did  much  to  assure  success;  and  as  Mr.  Campbell 
had  been  selected  to  translate  the  Acts  of  the  Apos- 
tles, this  fact  gave  additional  interest  to  what  they 
already  felt  in  the  forthcoming  work. 

The  first  edition  of  this  translation  was  published 
in  1864.  Upon  the  whole  it  was  not  very  favorably 
received  by  scholars,  and  especially  by  those  of  the 
brotherhood.  Its  merits  were  many,  and  these  were 
at  once  distinctly  recognized.  But  it  was  a  disap- 
pointment with  respect  to  some  important  points 
where  better  things  had  been  expected.  However, 
the  work  was  accepted  as  an  important  step  in  the 
right  direction,  and  as  such  it  was  hailed  with  f)leas- 
ure  by  the  whole  body  of  Disciples. 


Tlie  Turbulent  Period 


221 


About  the  same  time  a  new  translation,  by  H.  T. 
Anderson,  appeared.  This  was  a  scholarly  and 
valuable  contribution  to  a  faithful  rendering  of  the 
Greek  of  the  New  Testament  into  modern  English. 
It  was  at  once  compared  by  the  critics  with  the  work 
of  the  Bible  Union,  and  the  result  reached  was  gen- 
erally to  the  disadvantage  of  the  latter.  At  the  same 
time  it  was  almost  universally  conceded  that  even 
Anderson's  translation  did  not  meet  the  requirements 
of  the  whole  case.  While  it  claimed  to  be  a  new 
translation,  it  was  after  all  little  more  than  a  re- 
vision, and  even  this  revision  was  not  ahvays  strictly 
in  harmony  with  the  original. 

Nevertheless,  both  of  these  translations  were  very 
important,  as  they  stimulated  interest  in  the  study  of 
God's  Word,  while  at  the  same  time  they  emphasized 
the  literary  tendency,  already  referred  to,  as  a  char- 
acteristic of  the  period  under  consideration. 

About  this  time  there  was  a  strongly  expressed 
feeling  that  the  hymn  book  which  had  been  so 
long  in  use  needed  a  thorough  revision,  so  that  the 
liymnody  of  the  churches  could  be  brought  up  to  the 
higher  literary  level  which  marked  the  period.  The 
sentiment  behind  this  expression  had  been  growing 
for  some  years,  but  it  did  not  take  definite  form 
until  the  annual  meeting  of  the  General  Missionary 
Society  in  October,  1864.  Prior  to  that  time  sev- 
eral brethren  had  been  gathering  material  for  a  new 
hymn  book.  It  was  apparent  that  there  was  a 
chance  for  several  rival  hymn  books  to  appear. 
This  was  thought  by  the  wiser  brethren  very  unde- 
sirable, and  consequently  an  effort   was   made  to 


^22      Reformation  of  the  Nineteenth  Cent^iry 

induce  Mr.  Campbell,  who  owned  the  copyright  of 
the  old  hymn  book,  to  turn  his  book  over  to  the 
General  Missionary  Society,  so  that  this  society  could 
provide  for  a  thorough  revision,  and  thus  secure 
what  was  needed,  while  at  the  same  time  the 
churches  would  be  supplied  with  one  hymn  book, 
instead  of  a  number  that  might  be  regarded  as 
rivals* 

This  was  believed  to  be  an  important  step  in  order 
to  preserve  that  harmony  which  had  always  char- 
acterized the  brotherhood.  The  writer,  perhaps, 
had  as  much  to  do  with  securing  the  transfer  as  any 
other  man,  though  the  task  was  not  difficult  for  any 
one,  as  Mr.  Campbell  gave  his  consent  readily,  as 
soon  as  he  was  approached  upon  the  subject  with  a 
clear  statement  of  the  whole  case.  However,  it 
required  some  correspondence  and  personal  conver- 
sation between  parties  mutually  interested;  and  in 
all  this  I  had  the  fullest  participation,  and  conse- 
quently speak  from  personal  experience  as  to  the 
generous  manner  with  which  Mr.  Campbell  treated 
the  request  of  his  brethren. 

THE  TRUE  HISTORY  OE  THE  NEW  HYMN  BOOK. 

The  trust  was  accepted  by  the  General  Convention 
in  1864,  and  a  committe  accordingly  appointed,  con- 
sisting of  Isaac  Errett,  W.  K.  Pendleton,  W.  T. 
Moore,  A.  S.  Hayden  and  T.  M.  Allen,  to  make  the 
necessary  revision  of  the  old  hymn  book,  as  the 
changed  condition  of  the  churches  seemed  to  de- 
mand; and,  as  there  has  been  some  misstatement 


The  Turbulent  Period 


223 


of  the  facts  as  regards  the  compilation  of  the  book 
afterward  published,  it  may  be  well,  for  the  sake  of 
historical  accuracy,  that  I  should  give  a  somew^hat 
detailed  account  of  the  whole  matter,  as  I  certainly 
have  had  a  perfect  understanding  of  all  that  took 
place  from  the  beginning. 

At  the  commencement  of  the  year  1865,  I  began 
my  ministry  with  the  Jefferson  Avenue  Church, 
Detroit,  Mich.,  the  church  which  had  been  so  ably 
served  by  Isaac  Hrrett  prior  to  my  accepting  the 
pastorate.  In  my  room,  during  the  early  part  of 
that  year,  the  new  hymn  book  was  practically  made. 
William  Baxter  and  myself  had  been  for  some  time 
gathering  material  for  a  new  book,  but  when  the 
committee  was  appointed  by  the  General  Convention 
to  revise  the  old  book,  Mr.  Baxter  generously 
allowed  me  the  use  of  his  contributions  to  the  mate- 
rial which  we  had  mutually  brought  together.  My 
wife  and  myself  took  all  this  material,  and  after 
reading  20,000  hymns,  besides  those  already  col- 
lected, arranged  the  principal  matter  of  the  new 
hymn  book. 

In  this  arrangement  we  intentionally  put  in  about 
300  hymns  more  than  was  thought  necessary  in 
order  that  there  might  be  plenty  of  room  for  a  wise 
selection  among  hymns  that  were  almost  equally 
good. 

After  this  first  selection  had  been  made,  Mr. 
Errett  and  Mr.  Hayden  came  to  Detroit  and  remained 
several  days  working  with  myself  and  wife  in  going 
over  everything  we  had  done,  reducing  the  hymns 
to  about  the  rio^ht  number,  after  adding  selections 


224       Reformation  of  the  Nineteenth  Century 

of  their  own.  Our  united  work  was  then  taken  by 
Mr.  Errett  to  Bethany,  where  he  and  Mr.  Pendleton 
went  over  the  whole,  making  such  revisions  and 
suggestions  as  were  thought  proper.  This  work  was 
then  brought  back  to  Detroit  and  finally  revised  by 
Mr.  Errett,  Hayden  and  myself.  Mr.  Allen  never 
had  anything  to  do  with  making  the  book. 

I  have  stated  these  particulars  mainly  for  the  pur- 
pose of  doing  justice  to  Mr.  Hayden.  In  some  of  the 
accounts  I  have  seen  of  the  matter,  scarcely  any  of  the 
facts  are  stated  correctly,  while  practically  no  credit 
is  given  to  Mr.  Hayden  at  all  in  the  compilation  of 
the  book;  whereas,  his  musical  and  poetic  feelings 
were  of  great  value  in  producing  what  has  been  de- 
clared to  be  the  best  book  of  psalmody  in  the  English 
language. 

Several  other  books,  papers  and  periodicals,  be- 
sides those  already  mentioned,  might  be  referred  to 
as  the  product  of  the  period  under  review,  but  as  my 
purpose  is  not  to  present  an  exhaustive  treatment, 
but  rather  to  notice  tendencies,  I  do  not  deem  it 
necessary  to  enumerate  any  further  than  I  have 
already  done. 

NEED  FOR  SPIRITUAL  LITERATURE. 

Undoubtedly  a  new  literature  had  dawned,  though 
the  full  development  of  it  has  not  even  yet  been 
reached.  The  hymn  book  itself  was  no  small  con- 
tribution to  devotional  literature,  and  this  was  pre- 
cisely one  of  the  things  that  was  needed  among  the 
Disciples  of  Christ.  They  had  been  engaged  so 
much  in  polemics  that  there  had  been  little  time  for 


The  Turbulent  Period 


225 


the  cultiv^.^ion  of  the  finer  graces  of  the  Christian 
life. 

Nevertheless,  there  was  a  strong  feeling  already 
developed,  and  also  a  continual  growth  of  this  feel- 
ing, that  something  different  from  the  old  contro- 
versial books  and  papers  was  absolutely  necessary 
in  order  to  a  higher  spiritual  development;  and,  as 
proof  that  I  do  not  overstate  the  case,  I  may  say 
that  G.  W.  Rice,  the  publisher  of  the  A.  C.  Review, 
told  me  during  the  days  of  which  I  am  writing,  that 
of  all  the  books  he  sold  to  the  readers  of  his  paper 
(and  he  sent  by  post  a  great  many  every  week) 
Hannah  More's  Prayers  equaled  perhaps  all  the 
other  books  put  together.  This  certainly  shows 
that  our  brethren  were  longing  for  real  spiritual 
food,  for  when  the  readers  of  the  Review,  which  was 
intensely  combative  in  its  spirit,  called  for  such  a 
book  as  I  have  indicated,  surely  it  cannot  be  doubted 
that  the  Disciples  of  Christ  generally  were  in  a  mood 
for  a  little  different  kind  of  literature  from  what 
they  had  been  accustomed  to  during  their  past  his- 
tory. 

I^et  no  one  suppose  from  what  has  been  stated 
that  there  is  now  no  special  need  for  the  old  litera- 
ture which  was  the  product  of  the  earlier  writers  of 
this  movement.  This  literature  ought  never  to 
become  obsolete.  In  some  respects  even  the  Chris- 
tian Baptist  is  needed  just  as  much  to-day  as  it  was 
in  the  days  when  it  was  first  published.  Its  able 
discussions  of  fundamental  principles  have  never 
been  surpassed  in  anything  that  has  been  written 
since.    Nor  is  it  possible  to  supersede  such  works  as 


226      Reformation  of  the  Nineteenth  Century 

the  "Christian  System,"  "Baptism:  Its  Antecedents 
and  Consequents,"  by  any  modern  books.  These 
works  have  no  equals  in  the  matters  they  are 
intended  to  represent.  They  are  simply  without 
rivals. 

Nor  is  it  possible  for  young  men  who  are  prepar- 
ing for  the  ministry  to  neglect  these  books  without 
an  irreparable  loss  in  equipment  for  the  great  work 
which  is  yet  to  be  accomplished.  Indeed,  it  would 
add  much  to  the  strength  of  the  present  ministry  of 
the  Christian  Churches  if  these  great  works  of  Mr. 
Campbell  should  be  much  more  carefully  and 
prayerfully  studied  than  I  fear  is  the  case  with 
many  who  imagine  they  have  found  all  they  need  in 
some  of  the  popular  authors  of  the  present  day.  I 
certainly  do  not  mean  that  preachers  should  not  have 
access  to  the  best  religious  literature  of  the  living 
age,  but  all  the  same,  I  would  have  them  first  become 
thoroughly  grounded  in  the  teachings  of  such  men 
as  Campbell,  Scott,  Richardson,  Pendleton,  Krrett, 
etc.,  before  drinking  too  profusely  from  the  foun- 
tains of  Dr.  Fairburn,  Ian  Maclaren,  and 
Dr.  G.  A.  Gordon.  However,  when  the  well- 
balanced  preacher  has  made  himself  familiar 
with  the  pioneer  writers  of  our  movement,  he  can 
then  afford  to  read  such  books  as  "The  Christ  in 
Modern  Theology,"  "The  Mind  of  the  Master"  and 
"The  Christ  of  To-day."  These  last  mentioned 
are  magnificent  works,  if  we  have  once  gained  the 
proper  critical  point  of  view  from  which  they  may 
be  considered;  but  whoever  rushes  into  their  pages 
without  the  necessary  antecedent  preparation  may 


The  Turbulent  Period 


227 


find  out,  when  it  is  too  late,  that  he  has  been  build- 
ing without  a  scriptural  foundation,  and  consequently 
has  been  building  in  vain. 

While,  therefore,  the  movement  in  favor  of  a  new 
literature  was  in  the  right  direction,  it  would  have 
been  fatal  to  the  best  interests  of  the  churches,  if 
this  new  literature  had  practically  set  aside  the  old. 
But  this  was  not  the  intention  of  those  who  plead 
for  progress.  The  whole  object  was  to  make  the 
new  supplement  the  old,  and  thus  meet  a  rising 
need  which  the  old  could  not  supply.  The  goal  has 
not  yet  been  satisfactorily  reached,  but  there  is 
undoubtedly  a  rising  tide,  and  the  prospect  is  at 
least  encouraging  that  a  literature  not  altogether 
unworthy  of  the  Disciples  of  Christ  is  actually  in 
sight.  As  proof  of  this  rising  tide,  it  is  sufficient  to 
state  that  of  the  devotional  volume  entitled,  "Alone 
With  God,"  by  J.  H.  Garrison,  more  than  twenty 
thousand  copies  have  been  sold,  and  that  the  sales 
are  increasing  rather  than  diminishing. 


VI. 


NECROLOGY. 

THE  DEATH  OF  THREE  GREAT  MEN. 

Not  very  many  eminent  men  among  the  Disciples 
of  Christ  went  to  their  rest  during  the  period  of 
which  I  am  writing;  but  those  who  did  go  were 
perhaps  the  most  eminent  and  influential  of  all  con- 
nected with  the  movement.  I  cannot  now  mention 
more  than  three,  but  the  death  of  these  three  would 
have  amounted  to  almost  a  calamity  had  it  not  been 
for  the  inherent  strength  of  the  movement  with 
which  they  were  associated. 

WALTER  SCOTT. 

The  first  of  these  heroes,  in  the  order  of  time,  to 
fall  on  the  battlefield  was  Walter  Scott,  whose  death 
occurred  April  23,  1861.  He  had  just  returned  from 
a  preaching  tour  and  was  greatly  disturbed  on  ac- 
count of  the  political  troubles  of  the  country.  At 
first  he  seemed  to  be  suffering  with  nothing  more 
than  a  severe  cold,  but  soon  this  developed  into  in- 
flammation of  the  lungs,  which  finally  proved  fatal, 
after  only  a  few  days  of  severe  illness.  He  bore  his 
suffering  with  heroic  resignation,  and  died  in  the 
hope  of  that  gospel  which  he  had  so  often  and  so 
eloquently  preached  to  others. 

I  knew  him  personally  for  many  years,  and  to 

(228) 


The  Turbulent  Period 


229 


know  him  was  to  love  him.  That  which  was  per- 
haps most  attractive  about  him  was  his  childlike 
simplicity.  Though  endowed  wnth  a  most  superior 
intellect,  which  had  been  enriched  by  much  reading 
and  study,  he  was,  nevertheless,  unassuming  as  a 
little  child.  He  was  probably  the  most  eloquent 
preacher,  in  some  respects,  that  the  Reformation  has 
produced.  I  have  heard  him  when  he  seemed  almost 
inspired.  At  such  times  he  was  indeed  a  master  of 
assemblies. 

He  was  almost  equally  effective  with  the  pen. 
Some  of  his  works,  though  not  entirely  free  from 
literary  faults,  are,  nevertheless,  among  the  best  that 
have  been  produced  by  the  movement  with  which  he 
was  identified.  His  power  of  generalization  was  re- 
markable, and  his  works  entitled  "The  Gospel  Re- 
stored" and  "The  Great  Demonstration"  made  a 
profound  impression  upon  all  who  read  them  care- 
fully at  the  time  of  their  publication.  They  ought 
yet  to  be  text-books  with  all  young  men  wdio  are 
preparing  for  the  ministry  of  the  Christian  churches. 

The  correct  place  of  Walter  Scott  in  the  history 
of  the  Reformation  has  not  yet  been  fully  recog- 
nized. It  is  probably  true  that  to  him,  more  than  to 
any  other  man,  should  be  ascribed  the  rescue  of  the 
scriptural  foundation  of  the  church  from  the  rub- 
bish which  had  covered  it  during  the  ages  of  the 
apostasy.  He  it  was  that  declared  that  Christ  him- 
self, and  not  doctrines  concerning  him,  was  the  true 
foundation  on  which  to  l)uild  the  church.  Doubtless 
others  insisted  upon  the  same  thing  about  the  same 
time,  certainly  Mr.  Campbell  did,  but  no  one  made 


230       Refonnation  of  the  Ninetee^ith  Century 

this  such  a  distinct  fact  and  emphasized  it  with  so 
much  persistency  and  power  as  did  Walter  Scott; 
and  it  is  a  proof  of  his  ahnost  prophetic  foresight 
that  this  great  fundamental  truth  of  Christianity 
has  become  practically  the  common  ground  of  fel- 
lowship among  all  well-informed  Christians,  and  the 
inspiration  of  all  evangelistic  work.  If  Walter 
Scott  had  never  done  anvthingr  more  than  call  atten- 
tion  to  the  true  foundation  of  the  church  and  em- 
phasize the  proper  place  of  baptism  as  he  did,  he 
surely  would  not  have  lived  in  vain.  But  in  addi- 
tion to  this,  his  life  was  full  of  active  service  in 
building  up  the  churches  and  in  proclaiming  the 
gospel  to  the  unsaved.  To  sum  up  his  work  in  a 
sentence:  he  was  one  of  the  most  efficient  evangel- 
ists, in  the  best  sense,  of  modern  times. 

WILLIAM  HAYDEN. 

On  the  seventh  of  April,  1863,  the  beloved  Will- 
iam Hayden  fell  asleep.  He  was  a  special  friend 
and  associate  laborer  of  Walter  Scott,  though  he 
was  well  acquainted  with  and  much  beloved  by 
Alexander  Campbell. 

In  his  early  life  Mr.  Hayden  was  skeptical;  and 
after  his  surrender  of  skepticism,  he  was  still  per- 
plexed by  the  confusions  in  the  Christian  world.  He 
was  particularly  troubled  about  the  matter  of  con- 
version, and  through  the  preaching  of  Walter  Scott 
and  others,  and  his  reading  of  the  Millennial  Har-^ 
dinger^  he  finally  saw  his  way  to  identify  himself 


The  Turbulent  Period 


231 


with  the  religious  movement  of  which  he  afterwards 
became  a  distinguished  light. 

He  was  a  sweet  singer  as  well  as  an  earnest  pro- 
claimer  of  the  gospel.  He  was  greatly  beloved, 
especially  by  the  brotherhood  of  Ohio.  It  was  in 
this  state  that  most  of  his  labors  were  performed, 
and  it  is  probable  that  he  contributed  more  to  the 
success  of  the  cause  in  that  state  than  did  any  other 
man. 

But  as  others  have  made  reference  to  his  life  and 
character,  it  is  only  needful  to  say  these  few  words 
while  recordins:  the  fact  of  his  death. 

AI.EXAXDER  CAMPBELL. 

March  4th,  1866,  will  always  be  a  memorable  day 
in  the  annals  of  the  movement  of  the  Disciples  of 
Christ.  This  was  the  day  on  which  Alexander 
Campbell  fell  asleep  in  Jesus.  He  had  been  in  fail- 
ing health  for  some  time,  but  no  one  was  quite  pre- 
pared for  the  end  when  it  came.  His  family  and 
friends  were  so  warmly  attached  to  him  that  it  was 
difficult  to  believe  that  he  could  be  snatched  away 
from  them  by  even  the  ruthless  hand  of  death. 
Nevertheless,  he,  as  well  as  others,  had  to  pass 
through  the  valley  and  shadow  of  death,  though 
certainly  he  feared  no  evil,  for  he  realized  up  to  the 
last  moment  that  the  rod  and  staff  of  his  divine  Lord 
would  be  with  him  and  comfort  him.  Few  men 
have  lived  more  consistent  lives,  and  equally  few 
have  given  stronger  evidence  of  perfect  resignation 
in  death  than  did  Alexander  Campbell. 


232      Reformation  of  the  Nineteenth  Century 


SOME  GENERAI.  CHARACTERISTICS. 

Has  Alexander  Campbell  ever  been  understood? 
Has  his  character  been  properly  estimated?  Has 
his  influence  upon  the  religious  world  received  the 
attention  which  it  deserves?  These  questions  probe 
to  the  center  of  an  inquiry  which  needs  to  be  earn- 
estly and  honestly  made  and  answered.  He  has  cer- 
tainly been  misunderstood  by  many  of  those  who 
opposed  his  religious  teaching.  It  is  impossible  to 
believe  that  intelligent  and  candid  men  would  inten- 
tionally continue  to  misrepresent  any  fellow-laborer 
in  the  great  work  of  saving  souls;  and  the  notion, 
therefore,  is  at  once  rejected  that  his  religious  con- 
temporaries designedly  meant  to  place  him  in  a  false 
light  before  the  world..  This  conviction  is  deepened 
and  strengthened  by  the  fact  that  some  of  his  own 
brethren  were  not  able  to  clearly  apprehend  his  re- 
ligious position,  and  consequently  in  not  a  few 
things  they  have  misstated  his  teaching  at  several 
vital  points. 

Even  at  the  present  time  there  are  those,  both  out  of 
and  in  the  communion  with  which  he  was  identified, 
who  seem  to  wholly  misunderstand  the  real  signifi- 
cance of  much  for  which  he  contended.  Was  his 
teaching,  therefore,  obscure?  Certainly  not.  In 
the  main  it  was  as  clear  as  a  sunbeam.  His  literary 
style  was  somewhat  Johnsonian,  but  his  thoughts 
were  never  obscure. 

What,  then,  was  the  difficulty?  Evidently  this: 
he  spoke  to  the  prejudices  of  the  age  in  which  he 
lived.    His  teaching  frequently  slapped  the  convic- 


The  TurbiUent  Period 


233 


tions  of  men  right  in  the  face.  His  work  was  emi- 
nently aggressive  from  start  to  finish,  and  it  is  not 
surprising,  therefore;  that  he  was  not  understood  by 
his  contemporaries,  for  there  is  perhaps  nothing  so 
blinding  as  religious  prejudice;  and  this  is  precisely 
what  he  had  to  meet  at  every  point  of  the  compass 
toward  which  he  turned. 

It  seems  to  me  that  three  great  general  character- 
istics may  be  safely  affirmed  of  Mr.  Campbell: 

(i)  His  sublime  faith  in  the  Lord  Jesus  Christ. 
No  one  who  was  not  intimately  acquainted  with  him 
could  form  a  just  conception  of  how  sublime  this 
faith  was.  His  whole  religious  system  was  Christo- 
centric.  Christ  was  with  him  truly  the  "All  in 
All."  While  his  intellect  swept  the  whole  circle  of 
theological  investigation,  his  heart  always  rested 
upon  the  personal  Christ.  This  fact  gave  a  peculiar 
charm  to  his  own  personality.  It  lent  a  childlike 
simplicity  to  all  his  conduct.  He  seemed  to  live 
with  one  hand  in  the  active  duties  which  pressed 
upon  him  from  every  side,  while  the  other  securely 
grasped  the  hand  of  the  personal  Savior. 

As  already  intimated,  you  had  to  be  with  him  day 
by  day  to  understand  how  completely  he  was  domin- 
ated by  his  faith  in  the  personal  Christ. 

During  the  months  of  August  and  September, 
1862,  I  spent  considerable  time  at  Bethany.  I  had 
been  in  ill-health  and  had  visited  Bedford  Springs, 
Pa.,  with  the  hope  of  recruiting  my  health.  On  my 
way  home  I  made  it  convenient  to  visit  the  scenes 
of  my  college  days  and  renew  my  personal  fellow- 
ship with  my  revered  president.    He  had  changed 


234      Reformation  of  tJie  Nineteenth  Century 

considerably  since  I  saw  him.  In  some  respects  he 
was  no  longer  the  same  man  I  had  known;  never- 
theless, in  the  matter  of  his  faith,  that  seemed  to 
have  grown  rather  than  to  have  decreased.  I  had 
many  long  and  intimate  conversations  with  him 
about  almost  every  current  topic  of  the  time.  We 
took  frequent  horseback  rides  together  along  the 
roads  leading  out  of  Bethany,  and  all  who  are  ac- 
quainted with  the  scenery  which  meets  the  eye  at 
every  angle  around  that  sacred  spot  will  agree  with 
me  that  many  views  are  simply  enchanting. 

In  our  conversation  I  frequently  tried  to  see  how 
long  I  could  keep  him  from  the  great  object  of  his 
thoughts,  viz.,  the  Ivord  Jesus  Christ,  and  in  every 
instance  I  found  that  all  roads  soon  led  up  to  Him 
who  is  "the  chief  among  ten  thousand,  the  one 
altogether  lovely."  On  one  occasion  I  remember 
that  I  felt  sure  I  would  succeed  in  diverting  his  at- 
tention for  at  least  a  little  while.  We  were  riding 
together  and  had  reached  a  prominent  elevation  in 
the  road  where  a  most  beautiful  landscape  was  sud- 
denly unfolded  to  view.  The  picture  was  really  en- 
trancing. I  called  him  to  halt  and  began  to  descant 
upon  the  lovely  scene  before  us.  He  at  once  deliv- 
ered one  of  the  most  eloquent  tributes  to  the  great 
Creator  that  I  ever  heard.  I  listened  with  almost 
amazement  at  his  marvelous  diction.  But  before 
giving  me  even  an  opportunity  to  say  a  word  in  re- 
sponse, he  began  to  quote  from  the  first  chapter  of 
Hebrews  where  it  is  declared  that  "God  hath  spoken 
to  us  in  these  last  days  by  his  Son,"  and  that  now 
"all  things  are  upheld  by  the  Word  of  his  power." 


The  Turbulent  Period 


235 


Then  for  at  least  ten  minutes  he  held  me  perfectly 
spellbound  as  he  went  on  to  describe  the  matchless 
characteristics  of  the  world's  Redeemer. 

This  instance  furnishes  only  a  sample  of  what  I 
heard  during  my  brief  but  long-to-be-remembered 
visit.  He  seemed  to  know  very  little  about  the 
things  that  were  passing  around  him.  The  Civil 
War  was  then  at  its  very  height,  and  yet  Mr.  Camp- 
bell apparently  thought  little  or  perhaps  nothing 
about  it.  He  seemed  to  live  entirely  in  the  past  and 
in  the  future — the  present  occupied  practically  none 
of  his  thoughts.  With  a  great  history  behind  him 
that  enabled  him  to  say,  with  the  Apostle  Paul,  he 
had  "fought  a  good  fight,  finished  his  course  and 
kept  the  faith,"  he  could  and  did  say  with  the  same 
apostle,  that  "henceforth  there  was  laid  up  for  him 
a  crown  of  righteousness."  It  was  this  "hence- 
forth" that  gave  a  peculiar  sweetness  to  all  of  his 
thoughts.  He  simply  lived  in  anticipation  of  the 
future  life,  and  the  special  charm  of  that  life  to  him 
consisted  in  the  assurance  that  he  should  see  Christ 
as  he  is  and  enjoy  him  forever. 

This  sublime  faith  enabled  Mr.  Campbell  to  look 
with  almost  contempt  upon  the  ordinary  things 
around  him.  It  has  been  said  that  his  mind  at  that 
time  was  somewhat  shaken,  and  that  he  was  prac- 
tically a  mental  imbecile.  As  to  whether  this  was 
true  or  not,  much  will  depend  upon  the"  point  of 
view  from  which  we  look  at  the  matter.  The  links 
of  his  mind  which  bound  it  tocarlh  were  undoubtedly 
broken,  but  this  docs  not  prove  that  the  real  mind 
was  in  any  respect  shattered.    The   mental  grasp 


236      Reformation  of  the  Nineteenth  Century 

of  heaven  was  stronger  than  it  had  ever  been,  and 
may  it  not  have  been  the  intention  of  Providence  to 
get  him  ready  for  the  sublime  glories  of  the  future 
by  weaning  him  away  gradually  from  the  present 
life?  Possibly  what  we  call  a  mental  break-down 
may,  after  all,  sometimes  mean  only  a  firmer  grasp 
of  spiritual  things.  There  is  a  vast  difference  be- 
tween mental  imbecility  and  the  cutting  loose  from 
those  things  which  hinder  our  constant  communion 
with  the  spiritual  world. 

(  2  )  His  profound  reverence  for  the  Word  of  God 
may  be  distinctly  emphasized  as  another  ruling  char- 
acteristic. He  was  not  a  book  worshiper.  He 
valued  the  Bible  for  what  it  contained.  It  was  not 
the  book  itself,  but  the  revelation  in  it,  which  com- 
manded his  supreme  loyalty.  It  was  the  Word  of 
God  that  revealed  to  him  the  adorable  character 
whom  he  worshiped. 

As  proof  that  Mr.  Campbell  did  not  render  any 
/  slavish  service  to  a  mere  word-theory  of  inspiration, 
it  is  only  necessary  to  state  that  he  was  among  the 
first  American  biblical  scholars  to  agitate  the  neces- 
sity for  a  revised  version  of  our  English  Bible,  and 
when  there  seemed  nothing  else  practical  he  pub- 
lished with  emendations  and  alterations  the  version 
of  George  Campbell,  Philip  Doddridge  and  Jas. 
McKnight.  This  version  was  a  rather  free  trans- 
lation of  many  important  passages,  and  was  an 
attempt  to  give  us  our  English  Bible  in  our  modern 
vernacular. 

While,  therefore,  Mr.  Campbell  was  no  slavish 
literalist,  this  fact  did  not  in  any  way  weaken  his 


The  Turbulent  Period 


237 


great  reverence  for  the  Word  of  God.  He  believed 
with  all  his  heart  that  the  Bible  contained  God's 
spoken  revelation  to  the  world. 

This  fact  made  his  faith  in  the  Christian  religion 
a  living  reality.  He  felt  that  his  faith  was  supported 
by  a  firm  foundation,  and  consequently  he  had  no 
fears  that  any  assault  of  infidelity  could  possibly 
finally  succeed.  I  have  never  known  a  man  whose 
confidence  in  the  Bible  was  more  supreme.  It  was 
this  confidence  which  led  him  to  make  it  the 
source  of  final  appeal  in  all  matters  of  religious  con- 
troversy. With  him  a  "thus  saith  the  Lord,"  with 
respect  to  any  important  religious  question,  was  the 
end  of  all  discussion. 

This  fact  gave  the  reformatory  movement  with 
which  he  was  identified  a  distinct  character,  and 
differentiated  it  at  once  from  all  other  religious 
movements.  Luther's  reformation  was  mainly  a 
plea  for  liberty  of  conscience.  It  was  a  protest 
against  the  obtrusive  interference  of  officialism  in 
controlling  the  individual  soul.  Calvin's  great  work 
was  a  plea  for  the  sovereignty  of  God  in  opposition 
to  works  of  supererogation,  and  Wesley  contended 
for  the  responsibility  of  man  for  all  the  powers  and 
opportunities  that  God  has  given  him.  While  Mr. 
Campbell  accepted  all  the  good  for  which  these 
three  great  men  contended,  he  at  the  same  time 
insisted  upon  the  supreme  authority  of  the  Word 
of  God  relative  to  all  matters  of  faith  and  prac- 
tice. . 

Hence  Luther's  reformation  finally  gave  the  Word 
of  God  to  the  people;  Calvin's  inspired  it  with  rev- 


Reformation  of  the  Nineteenth  Century 


erence,  and  Wesley's  earnestly  impressed  upon  the 
world  the  responsibility  which  that  Word  enjoins; 
but  Campbell  really  taught  the  world  how  to  read 
the  Bible  and  what  its  authority  is  i7t  reference  to 
all  religious  7natters. 

From  this  standpoint  it  is  easy  to  see  how  this 
profound  reverence  for  the  Word  of  God  came  to  be 
such  a  vital  force  in  his  life.  At  any  rate  it  is 
unquestionably  true  that  his  confidence  in  the  teach- 
ing of  the  Bible  had  much  to  do  in  building  up  and 
sustaining  the  splendid  character  which  he  mani- 
fested to  the  world. 

(3)  His  consecrated  life  is  another  great  factor  to 
be  considered  while  looking  at  his  general  char- 
acteristics. There  is  only  one  word,  after  all, which, 
in  the  final  analysis,  expresses  what  will  stand  the 
severest  test.  That  word  is  character,  and 
character  is  practically  the  sum  of  our  living.  It  is 
what  we  are,  not  what  we  appear  to  be.  Rep- 
utation is  what  men  see,  but  character  is  what  God 
sees. 

A  consecrated  life,  therefore,  is  fundamental  in 
the  building  up  of  any  really  noble  character.  Con- 
sequently all  Mr.  Campbell's  great  gifts  would  have 
counted  for  very  little  if  his  life  had  not  been  right 
in  the  sight  of  God. 

But  no  one  who  knew  him  intimately  could  for  a 
moment  doubt  that  all  his  great  powers  were 
thoroughly  consecrated  to  the  service  of  the  I^ord 
Jesus  Christ.  He  gave  a  reasonable  amount  of 
attention  to  secular  affairs,  but  this  was  because  sec- 
ular success,  to  a  certain  extent,  is  necessary  in 


The  Turbulent  Period  239 


order  to  the  highest  spiritual  good.  No  man  can  be 
an  efficient  preacher  of  the  gospel,  as  he  ought  to  be, 
if  he  is  crushed  by  a  load  of  temporal  disasters.  He 
never  can  preach  his  best  when  he  knows  his  family 
is  half  starving  at  home.  Business  tact  and  good 
management  are  not,  therefore,  to  be  despised  in 
either  character-building  or  in  the  carrying  on  of 
any  great  enterprise  for  the  best  interests  of  the 
world.  Mr.  Campbell  made  ample  provision  for 
home  comforts,  but  he  did  not  lay  up  treasures  on 
earth  for  the  sake  of  these  treasures.  He  kept  a  ^  , 
certain  amount  of  capital  invested  on  which  he  did 
business  for  the  Lord;  but  he  never  attempted  to 
make  a  fortune  either  for  himself  or  for  any  one 
else.  Everything  he  possessed  was  constantly  in- 
vested in  work  for  the  Master,  though  to  the  world 
generally  this  fact  may  not  have  been  wholly 
apparent.  Sometimes  fairly  well-to-do  men  are  not 
understood  by  their  neighbors,  simply  because  these 
neighbors  do  not  understand  that  no  man  can  suc- 
ceed, as  even  a  generous  giver  for  benevolent  pur- 
poses, unless  he  has  something  to  give. 

I  happen  to  know  that  Mr.  Campbell  was  most 
generous  in  his  benefactions,  and  that  his  hearty 
willingness  to  help  those  in  need  was  one  of  the 
proofs  of  his  consecrated  life;  but  at  the  same  time  ii^ 
is  perfectly  true  that  he  could  not  have  been  the 
friend  in  need  that  he  always  was  had  he  not  exer- 
cised good  business  sense  in  the  management  of  sec- 
ular affairs. 

Anyway  it  cannot  be  doubted  that  the  last  char- 
acteristic I  have  mentioned  as  belonging  to  Mr. 


Reformation  of  the  Nineteenth  Century 


Campbell  was  so  pre-eminently  true  of  him  that  no 
sort  of  estimate  of  him  would  be  correct  without 
giving  this  the  most  prominent  place.  In  whatever 
place  else  he  may  have  failed  he  certainly  did  not 
fail  in  the  matter  of  a  consecrated  life. 

SOME  SPECIAL  CHARACTERISTICS. 

Mr.  Campbell's  character  was  made  up  of  so  many 
elements,  and  some  of  these  were  so  subtle  that  it  is 
very  difficult,  by  any  known  laws  of  analysis,  to  tell 
exactly  how  these  different  elements  were  blended 
together.  Nevertheless,  it  is  possible  to  trace  with 
considerable  accuracy  the  lines  which  mark  the 
influence  of  a  few  of  the  elements  that  entered  into 
the  compound.  The  following,  I  think,  will  be  at 
once  recognized  by  all  who  knew  him  intimately: 

(i)  He  had  a  sound  mind  in  a  sound  body.  He 
was  physically  one  of  the  finest  specimens  of  a  man 
I  have  ever  known.  Every  part  of  his  body  was 
well  proportioned,  and  when  he  stood  before  you, 
you  could  not  help  feeling  that  you  w^ere  in  the 
presence  of  no  ordinary  personage.  He  possessed  in 
a  high  degree  that  indescribable  something  which 
the  French  call  tout  ensemble ^'d.w.di^'WxQh.  is  so  import- 
ant in  making  a  general  impression.  It  is  very 
seldom  that  we  carefully  analyze  anything  when  we 
are  first  introduced  to  it,  and  even  if  we  do,  it  is 
not  often  that  we  are  conscious  of  the  mental  pro- 
cess; and  yet  a  first  impression  is  nearly  always  the 
most  lasting.  It  is  precisely  this  fact  which  gives 
some  people  their  greatest  advantage.  They  prac- 
tically disarm  criticism  before  the  time  for  criticism 


The  Tiirbtilent  Peidod 


241 


arrives.  Mr.  Campbell  had  this  power  beyond  any 
one  I  have  ever  known,  and  much  of  it  was  doubt- 
less owing  to  his  splendid  physical  development. 
The  following  extract  from  a  sketch  of  him  in  the 
volume  entitled,  "Ivcctures  on  the  Pentateuch," 
presents  this  feature  of  his  character  in  a  striking 
manner: 

"In  person  God  set  the  stamp  of  a  man  of  power 
upon  Alexander  Campbell.  In  height  he  was  five 
fleet,  eleven  inches;  and  when  in  health  and  in  his 
prime,  muscular  without  fleshiness;  his  brain  vig- 
orous rather  than  massive,  but  well-balanced;  his 
nose  aquiline,  and  his  very  dark  blue  eyes  had  an 
eagle's  fire.  He  was  well  formed  and  in  every  way 
well  proportioned.  Up  to  within  four  years  of  his 
death  he  sustained  a  healthful  and  spirited  tempera- 
ment, combined  with  remarkable  vigor  of  mind  and 
physical  energy,  but  during  the  last  two  or  three 
years  of  his  life  the  manifest  power  in  his  face,  the 
kindly  humor  which  was  wont  to  twinkle  under  his 
eyebrows,  as  well  as  his  genial  and  animated  expres- 
sion of  countenance,  gradually  diminished." 

However,  it  was  his  great  mind  which  gave  his 
body  its  impressive  meaning.  In  short,  the  phys- 
ical and  intellectual  were  harmoniously  united  in 
him,  and  this  fact  gave  a  symmetrical  and 
unique  development  to  all  that  made  up  his  whole 
manhood. 

(2)  He  possessed  marvelous  powers  of  generali- 
zation. Very  few  speakers  or  writers  have  excelled 
him  in  this  respect.  His  mind  was  pitched  on  a 
lofty  plane,  and  this  fact  made  him  somewhat  impa- 
tient with  small  men  or  small  things.  Whoever 


242      Reformation  of  ike  Nineteenth  Century 


will  read  his  debate  with  Mr.  Rice  will  not  fail  to 
notice  the  difference  between  the  two  men  as 
regards  the  point  now  under  consideration.  Mr. 
Campbell's  patience  was  often  severely  tried  by  the 
somewhat  pettifogging  tactics  of  his  opponent.  Dr. 
R.  Richardson  fitly  describes  the  two  men  as  fol- 
lows: 

*'The  disputants,  indeed,  throughout,  presented 
quite  a  contrast  as  to  their  weight  of  metal  and 
modes  of  warfare.  The  one  was  the  light-armed 
Saracen  circling  round  and  round  his  opponent  upon 
his  fleet  courser  and  stealthily  endeavoring  to  wound 
him  with  his  arrows.  The  other  was  the  mailed 
Crusader  upon  his  powerful  charger,  calmly  receiv- 
ing the  missiles  upon  his  shield  or  seeking  to  pros- 
trate his  enemy  with  a  blow  of  his  battle-axe." 

Equally  suggestive  is  the  figure  used  by  the 
Protestant  Churchman,  an  Episcopal  paper,  which 
says : 

"Mr.  Campbell  was  like  a  heavy  Dutch-built 
man-of-war,  carrying  many  guns  of  a  very  large 
calibre,  whilst  Mr.  Rice  resembled  a  daring  and 
active  Yankee  privateer,  who  contrived  by  the  live- 
liness of  his  movements  and  the  ease  with  which  he 
could  take  up  his  position  for  a  raking  fire,  to  leave 
his  more  cumbrous  adversary  in  a  very  crippled  con- 
dition at  the  close  of  the  fight." 

Mr.  Campbell  was  a  comprehensive  general, 
marshaling  his  forces  in  regular  military  order,  and 
conducting  the  battle  according  to  the  most  approved 
rules  of  tactics;  while  Mr.  Rice  was  practically  a 
guerrilla  captain,  always  on  the  lookout  for  a  special 


The  Turbulent  Period 


243 


opportunity  to  strike  a  blow  at  some  unexpected 
point,  and  whose  victories  were  always  won,  if  won 
at  all,  by  suddenly  surprising  small  and  unguarded 
companies.  He  never  gave  battle  where  the  terms 
were  equal,  nor  were  his  tactics  generally  in  har- 
mony w4th  the  accepted  rules  of  honorable  discus- 
sion. 

I  do  not  say  that  this  was  intentional  on  his  part. 
I  prefer  to  regard  it  as  constitutional.  Mr.  Rice  was 
a  born  special  pleader.  On  the  other  hand,  Mr. 
Campbell  had  a  contempt  for  any  small  trick  by 
wdiich  he  might  gain  an  advantage  over  his  oppo- 
nent. He  would  never  have  owned  a  victory  if  it  had 
been  won  at  the  expense  of  principle.  His  powers 
of  generalization  were  such  that  he  depended  mainly 
upon  great,  comprehensive  arguments  rather  than 
upon  mere  verbal  criticisms  or  the  inconclusive  re- 
sults of  isolated  syllogisms.  His  reasoning  was  sys- 
tematic. His  theology  was  constructed  upon  broad 
lines  and  his  arguments  moved  in  large  and  compact 
battalions. 

Indeed,  his  fondness  for  generalization  frequently 
exposed  him  to  apparently  successful  attacks  by 
some  of  his  comparatively  insignificant  antagonists. 
By  making  a  big  dust  in  a  small  place  they  created 
the  impression  that  they  had  achieved  a  real  suc- 
cess, when  as  a  matter  of  fact  they  had  only 
obscured  the  vision  a  little  by  the  dust  which  they 
created. 

Nevertheless,  this  class  of  men  seemed  to  take 
special  delight  in  following  the  great  champion  of 
the  new  religious  movement  and  watching  for  every 


244      Re/oruiation  of  the  Nineteenth  Century 

opportunity  where  they  could  in  any  way  impede  his 
progress  or  strike  a  blow  at  some  unprotected  place 
in  his  armor.  Really,  in  estimating  the  character 
of  many  of  those  who  opposed  him,  it  is  impossible 
to  come  to  any  other  conclusion  than  that  he  was 
practically  cursed  with  the  smallness  of  the  men  who 
hounded  his  pathway.  Among  his  bitter  opponents 
there  can  scarcely  be  found  a  man  who  was  really  a 
foeman  worthy  of  his  steel.  Of  the  truly  great  men 
who  differed  from  him,  there  was  not  one  who 
treated  him  unfairly.  It  was  the  little  men  who 
always  manifested  an  ugly  spirit.  It  was  a  case  of 
the  gnat  on  the  ox's  horn.  This  fact  of  itself  is  suf- 
ficient to  illustrate  the  difference  between  greatness 
and  mediocrity. 

(3)  He  was  also  characterized  by  great  independ- 
ence of  thought  and  action.  It  was  impossible  for 
him  to  be  a  bigot.  His  reverence  for  the  Word  of 
God,  to  which  reference  has  already  been  made,  was 
such  that  he  could  not  help  contending  earnestly  for 
what  he  honestly  believed  that  Word  teaches,  but 
he  was  always  willing  to  hear  what  the  humblest 
had  to  say,  no  matter  how  much  the  saying  might 
be  contrary  to  his  own  conviction.  Believing  in 
freedom  of  thought  and  action  for  himself,  he  was 
altogether  too  generous  to  deny  this  great  boon  to 
others. 

It  was  doubtless  owing  to  his  great  independence 
that  he  was  enabled  to  practically  strike  down  the 
religious  tenets  which  he  had  held  in  his  youth. 
We  all  walk  almost  exclusively  by  faith  until  we 
reach  the  age  of  retrospection.    We  receive  from 


The  Tiirbident  Period 


245 


our  parents  and  instructors  whatever  they  say  with 
unquestioning  trust.  This  Mr.  Campbell  did  during 
the  days  when  his  character  was  in  process  of  form- 
ation. But  when  he  arrived  at  the  period  when 
every  young  man  begins  to  look  back  upon  his  life 
and  re-adjust  himself  for  the  conflicts  of  the  future, 
]\Ir.  Campbell  did  what  comparatively  few  young 
men  ever  do.  He  had  the  independence  to  recon- 
struct his  religious  thinking,  and  to  start  out  on 
practically  new  lines  with  respect  to  many  matters 
that  had  swayed  him  in  his  youth. 

This  absolute  freedom  of  thought  followed  Mr. 
Campbell  to  the  end  of  his  life.  His  mind  was 
always  open  to  any  new  truth  or  any  new  phase  of 
truth.  He  knew  well  enough  that  no  one,  during  the 
short  pilgrimage  of  the  present  life,  can  possibly  com- 
pass the  whole  area  of  facts  and  principles;  conse- 
quently he  did  not  really  hope  to  learn  all  there  was 
to  be  learned,  though  he  never  ceased  to  be  a  most 
diligent  student,  even  after  he  had  practically  -re- 
tired from  active  life.  The  peculiarity  now  under 
consideration  greatly  contributed  to  Mr.  Campbell's 
work  as  a  reformer.  Indeed,  it  was  absolutely  essen- 
tial in  order  to  succeed  in  his  great  undertaking. 
His  reformatory  movement  was,  in  many  respects,  a 
sort  of  religious  eclecticism.  He  had  to  choose  the 
truth  wherever  he  found  it;  but  if  he  had  been 
swayed  by  prejudices,  it  is  impossible  to  believe 
that  he  could  or  would  have  been  thoroughly  loyal 
to  the  voice  of  truth  whenever  it  came  to  him. 
Yet  no  one  will  accuse  him  of  any  failure  to  follow 


246      Reformation  of  the  AHneteenth  Century 

his  honest  convictions,  no  matter  where  these  might 
lead  him. 

In  the  early  days  of  the  church  it  was  Athanasius 
against  the  world,  but  in  the  first  half  of  the  nine- 
teenth century  it  was  practically  Alexander  Camp- 
bell against  the  world.  Nevertheless,  he  did  not 
flinch  in  this  unequal  contest.  Standing  practically 
alone,  he  utterly  refused  to  surrender  to,  or  com- 
promise with,  those  who  opposed  his  great  work  in 
the  interests  of  a  return  to  the  faith  and  practice  of 
the  apostles. 

(4)  He  was  the  personification  of  justice,  gen- 
erosity and  courtesy.  Something  has  already  been 
said  concerning  his  methods  in  controversy.  It  may 
be  well  to  illustrate  his  character  a  little  further 
from  the  same  point  of  view.  It  must  be  remem- 
bered that  he  lived  in  the  controversial  period  of  his 
religious  movement,  and  consequently  it  is  probable 
that  the  religious  controversies  in  which  he  engaged 
were  really  unavoidable.  Anyway  he  felt  that  it 
was  his  duty  to  "contend  earnestly  for  the  faith  once 
for  all  delivered  to  the  saints,"  as  he  understood  it, 
no  matter  who  might  oppose  him.  His  sense  of  jus- 
tice compelled  him  to  take  ttiis  course.  Still,  it 
must  be  said  to  his  credit  that  in  all  of  his  religious 
debates  he  was  the  very  soul  of  generosity  and  cour- 
tesy toward  his  opponents. 

A  recent  writer  in  the  Christian- Evangelist^  in  an 
article  entitled,  "x\rchbishop  Purcell  on  Alexander 
Campbell  and  his  Work,"  affirms  that  the  arch- 
bishop, in  a  conversation  with  him,  praised  Mr. 
Campbell's  great  fairness  as  a  disputant  in  the  high- 


The  Turbulent  Period 


247 


est  terms.  I  can  fully  confirm  this  statement  by 
what  Archbishop  Purcell  told  me.  In  1868  I  was 
preparing  to  go  to  Europe,  and  thinking  that  I 
might  have  need  for  some  introduction  to  church 
dignitaries  while  in  Italy,  I  called  on  Archbishop 
Purcell  and  asked  him  to  give  me  a  letter  to  his 
Roman  Catholic  friends.  This  he  very  cordially  did, 
and  the  letter  was  of  considerable  service  to  me 
while  I  was  in  Rome. 

During  my  visit  to  the  archbishop  we  spent  more 
than  an  hour  together,  mainly  in  religious  conversa- 
tion. It  was  not  long  until  Mr.  Campbell's  name 
was  mentioned.  This  furnished  him  an  occasion  to 
say  several  things,  all  of  which  were  highly  compli- 
mentary to  Mr.  Campbell.  On  another  occasion  I 
had  a  long  talk  with  him,  and  his  same  high  opin- 
ion of  Mr.  Campbell,  especially  as  a  controversialist, 
was  very  distinctly  emphasized.  He  made  this 
opinion  impressive  to  me  by  contrasting  Mr.  Camp- 
bell with  another  disputant  with  whom  he  had  just 
had  a  written  controversy.  His  comparison  between 
Mr.  Campbell  and  his  later  opponent  was  by  no 
means  flattering  to  the  latter,  but  his  estimate  of  the 
latter  added  a  spice  and  vigor  to  all  the  praise  which 
he  was  pleased  to  bestow  upon  Mr.  Campbell. 

It  is  well  known  that  Mr.  Owen  was  equally  lav- 
ish in  his  statements  concerning  Mr.  CampbelPs 
courtesy  in  debate,  and  it  is  probably  true  that  all 
the  great  men  with  whom  he  had  controversy  would 
have  borne  willing  testimony  to  this  characteristic 
trait,  if  they  had  been  interrogated  upon  the  subject. 

To  sum  up  under  this  head,  it  is  only  necessary 


248      Reformation  of  the  Nineteenth  Century 

to  say  that  Mr.  Campbell  was  a  tboroiigh  gentleman; 
and  the  gentlemanly  character  never  shows  itself 
more  readily  or  more  prominently  than  when  it  is 
strongly  tested  by  opposing  forces.  Almost  any  one 
can  be  courteous  when  everybody  is  obliging  and 
where  all  influences  tend  to  good  humor;  but  the 
case  is  very  different  when  everything  is  pulling  the 
other  way.    To  be  courteous,  then,  is  to  be  virtuous. 

(5)  Mr.  Campbell  possessed,  in  the  highest  de- 
gree, that  most  remarkable  yet  indefinable  power 
which  enabled  him  to  perceive  the  truth  wherever 
found,  and  to  place  every  truth  perceived  by  him  in 
its  proper  logical  relation  to  e\'ery  other  truth.  His 
most  intimate  friends  attributed  this  to  an  extraor- 
dinary intuitive  faculty.  But  it  is  difficult  to  say 
with  certainty  just  what  such  a  power  should  be 
called.  That  it  should  be  ascribed  to  intuition  may 
be  seriously  doubted.  His  whole  type  of  mind  was 
cast  in  a  different  mold  from  that  which  suggests  a 
predominating  intuitive  faculty.  I,  therefore,  prefer 
to  regard  this  great  characteristic  from  another  point 
of  view  entirely.  His  mind  was  eminently  logical; 
consequently,  when  he  once  became  stationed  at  the 
proper  standpoint,  he  was  enabled  to  follow  truth 
along  all  of  its  legitimate  lines.  He  could  antici- 
pate results,  because  he  knew  just  what  results 
would  follow,  in  order  to  meet  the  logical  conditions 
of  the  case.  As  an  instance  of  this  it  is  only  neces- 
sary to  refer  to  his  remarkable  prediction  in  his  de- 
bate with  Mr.  Rice,  concerning  Rev.  19:  13.  He 
declared  that  the  phrase,  "dipped  in  blood,"  ought 
to  be  "sprinkled  with  blood,"  and  that  probably  a 


TJie  Turbulent  Period 


249 


manuscript  would  yet  be  found  which  would  give 
the  Greek  verb  rantidzo^  rather  than  bapto^  as  it 
was  in  the  received  Greek  text.  It  is  needless  to  say 
that  when  the  Codex  Sinaiticus  v/as  found,  his  pre- 
diction was  in  every  way  verified;  and  now  the  Re- 
vised Version  has  "sprinkled  with  blood' ^  instead 
of  "dipped  in  blood."  Surely,  no  more  striking 
illustration  of  the  peculiar  gift  which  I  am  consid- 
ering could  possibly  be  given. 

His  logical  cast  of  mind  enabled  him  to  see  all 
truth  in  association.  This  is  why  his  work  was 
eminently  constructive  as  well  as  destructive.  He 
opposed  the  evils  which  he  found  in  Christendom, 
not  so  much  because  he  delighted  in  opposition  as 
because  these  evils  stood  directly  in  the  path  of  the 
constructive  system  which  he  was  trying  to  build 
up.  They  fell  straight  across  the  electric  lines,  so 
to  speak,  so  that  the  current  of  truth  could  not  pro- 
ceed unobstructedly  on  its  way.  But  when  these 
evils  were  removed  and  the  breaks  mended,  he  was 
enabled  to  see  the  end  from  the  beginning  with 
respect  to  all  great  religious  truth. 

What  we  call  telepathy  is  probably  only  another 
name  for  suggestion  in  the  world  of  mind;  and  if 
this  be  true  it  is  not  difficult  to  understand  how  it 
is  that  a  thoroughly  logical  mind  will  often  have 
one  truth  suggested  by  another.  Contact  with  the 
first  at  once  brings  into  view  the  second,  while  this 
second  truth  immediately  suggests  another,  and  so 
on  to  the  end  of  the  line  of  communication. 

Now  if  this  view  of  the  matter  be  philosophically 
correct,  it  is  easy  to  see  how  such  a  man  as  ]\Ir. 


250       Reformation  of  the  Nineteenth  Century 

Campbell,  when  once  properly  located  with  respect 
to  religious  questions  (as  he  was  by  the  celebrated 
"Declaration  and  Address"),  would  necessarily  con- 
struct a  religious  system  that  would  be  harmonious 
in  all  its  parts  and  would  also  be  consistent  with  the 
point  of  view  occupied  by  the  author. 

This  is  precisely  what  may  be  said  of  Mr.  Camp- 
bell's constructive  theology.  Whether  one  agrees 
with  him  or  not,  it  is  impossible  to  find  fault  with 
the  consistency  of  the  system.  It  certainly  holds 
together,  and  is  in  perfect  harmony  with  the  point 
of  view  from  which  it  was  constructed.  It  contains 
no  contradictions.  Neither  did  Mr.  Campbell  make 
any  mistakes  in  matters  of  fact  or  interpretation 
while  advocating  it.  I  doubt  if  there  is  another 
instance  in  history  where  this  consistency  is  more 
distinctly  marked  than  in  the  case  of  Mr.  Campbell's 
teaching.  Of  course,  I  do  not  mean  that  none  of 
his  positions  or  interpretations  may  not  be  ques- 
tioned. We  have  more  light  now  than  he  had.  We 
have  all  the  advantage  of  what  he  wrote  with  many 
other  advantages  he  did  not  possess.  Nevertheless, 
it  is  by  no  means  certain  that  even  with  our  supe- 
rior opportunities  we  are  able  to  show  a  more  excel- 
lent way  in  many  of  the  things  for  which  he  con- 
tended. Taking  him  all  in  all,  as  a  bibfical  expos- 
itor, we  doubt  if  his  main  positions  will  ever  be 
successfully  controverted;  and  it  may  be  truthfully 
affirmed,  I  think,  that  much  of  the  great  strength  of 
the  plea  for  which  he  contended  lies  in  its  philo- 
sophical harmony. 


The  Turbnloit  Period 


SOME  SPECIAL  CHARACTERISTICS. 

Some  have  found  fault  with  Mr.  Campbell's  phi- 
losophy.   He  was  a  disciple  of  Locke.    But  the 
Lockian  system  did  not  bind  him  at  points  where 
that  system  is  faulty.    He  did  not  tie  himself  to  any 
school  or  schools.    His  remarkable  independence, 
which  has  already  been  referred  to,  practically  eman- 
cipated him  from  any  kind  of  bondage  whatever, 
except  service  to  Christ.    He  recognized  only  one 
Supreme  Master,  and  he  was  a  bond-slave  to' him. 
This  very  fact  helped  him  to  be  free  with  respect  to 
all  other  teachers.    He  could  not  serve  two  masters, 
and  consequently  he  acknowledged  no  allegiance  to 
any  other  teacher.    He  was  supreme  in  his  own 
manhood,  because  in  him  dominated  the  imperial 
Christ. 

(6)  He  was  a  great  orator,  if  not  one  of  the 
greatest  the  nineteenth  century  has  produced. 
This  statement  will  doubtless  be  questioned  bv  some 
who  have  heard  him  speak;  but  before  fault  is  found 
with  my  statement,  it  may  be  well  to  first  determine 
who  is  the  true  orator.  The  popular  understanding 
of  this  matter  is  probably  incorrect.  Archbishop 
Whately  says  the  orator  is  one  who  by  honorable 
means  carries  his  point.  If  this  definition  be  true, 
then  unquestionably  Mr.  Campbell  was  a  great  ora- 
tor. No  man  was  ever  more  successful  before  an 
audience  in  carrying  his  point.  He  certainly  did 
not  possess  the  peculiar  magnetism  of  some  of  the 
great  speakers  who  liavc  been  known  to  sway  assem- 
blies, and  to  hold  -listening  senates  breathless  on 


252       Reformation  of  the  Nineteenth  Century 

their  eloquence,"  but  all  the  same,  he  was  a  true 
orator  within  the  scope  of  Archbishop  Whately's 
definition. 

His  honorable  methods  in  pleading  a  cause  have 
already  been  referred  to,  and  it  is,  therefore,  only 
necessary  to  know  that  wherever  he  went  large  mul- 
titudes flocked  to  hear  him,  and  these  seldom  went 
away  from  under  the  spell  of  his  discourse  without 
carrying  with  them  the  conviction  that  what  he  said 
was  eminently  true. 

In  this  connection  I  am  glad  to  quote  as  authority 
the  statement  of  such  a  distinguished  man  as  Jere- 
miah S.  Black,  who  was  Attorney-general  of  the 
United  States  under  President  Buchanan's  adminis- 
tration. Judge  Black,  in  a  speech  delivered  at  the 
time  of  the  presentation  of  Mr.  Hart's  bust  of  Mr. 
Campbell  to  Bethany  College,  says: 

"As  a  preacher  he  will  be  remembered  with  un- 
qualified admiration  by  all  who  had  the  good  fortune 
to  hear  him  in  the  prime  of  his  life.  The  interest 
which  he  excited  in  a  large  congregation  can  hardly 
.be  explained.  The  first  sentence  of  his  discourse 
'drew  audience  still  as  death,'  and  every  word  was 
heard  with  rapt  attention  to  the  close.  It  did  not 
appear  to  be  eloquence;  it  was  not  the  enticing 
words  of  man's  wisdom;  the  arts  of  the  orator  seemed 
to  be  inconsistent  with  the  grand  simplicity  of  his 
character.  It  was  logic,  explanation  and  argument 
so  clear  that  everybody  followed  it  without  an  effort, 
and  all  felt  that  it  was  raising  them  to  the  level  of  a 
superior  mind.  Persuasion  sat  upon  his  lips.  Pre- 
judice melted  away  under  the  easy  flow  of  his  elo- 
cution. The  clinching  fact  was  always  in  its  proper 
place,  and  the  fine,  poetic  illustration  was  ever  at 


The  Turbulent  Period- 


253 


hand  to  shed  its  light  over  the  theme.  But  all  this 
does  not  account  for  the  impressiveness  of  his 
speeches,  and  no  analysis  of  them  can  give  any  idea 
of  their  power." 

I  well  remember  how  the  students  of  Bethany 
College  regarded  Mr.  Campbell  as  preacher  during 
the  time  of  my  collegiate  days. 

As  we  heard  him  every  week-day  we  sometimes 
imagined  that  it  would  be  a  relief  if  some  other 
preacher  would  occupy  the  pulpit  on  Sun- 
day. Occasionally  we  had  an  opportunity  to  have 
our  desires  gratified.  But  I  do  not  remember  a 
single  instance  where  there  was  not  an  immediate 
cry  for  the  "old  man  eloquent"  in  his  proper  place. 
Generally  one  experiment  of  this  sort  was  sufficient 
for  an  entire  semester,  even  though  the  substitute 
was  a  man  of  eminent  ability.  Every  other  speaker 
in  the  Bethany  pulpit,  who  attempted  to  occupy  it 
when  Mr.  Campbell  could  be  at  his  post,  did  so 
at  the  great  risk  of  his  popularity,  for  the  students 
as  a  rule  could  not  tolerate  any  one  else  in  that  pul- 
pit for  any  length  of  time. 

It  is  well  known  that  Mr.  Campbell's  morning 
lectures  formed  an  important  feature  of  his  teaching. 
But  I  think  it  may  be  safely  affirmed  that  the  value 
of  these  lectures  has  not 'been  generally  understood. 
Doubtless  they  conveyed  considerable  useful  infor- 
mation to  the  students,  but  I  am  thoroughly  con- 
vinced that  we  must  not  look  here  for  their  chief 
value.  The  lectures  were  inspiring.  They  carried 
with  them  Mr.  Campbell's  great  personality.  As 
delivered  from  the  chair  in  whicli  he  sat  they  pos- 


254      Reformation  of  the  Nineteenth  Century 

sessed  an  indescribable  charm.  As  I  think  of  the 
impression  they  made  upon  me,  I  cannot  now 
remember  many  of  their  statements  as  to  facts, 
either  of  history  or  religion,  that  have  been  of  special 
value  to  me  in  my  life  work;  but  I  very  distinctly 
remember  that  I  never  heard  one  of  these  lectures 
during  the  whole  of  my  collegiate  course  without 
feeling  that  it  had  imparted  to  me  strength  and  in- 
spiration for  the  great  struggle  of  character-building, 
while  even  to  the  present  time  I  feel  the  throbbing 
impulses  of  his  marvelous  talks  ringing  through  my 
whole  system  whenever  my  mind  turns  back  to  my 
college  days. 

After  all,  it  is  not  so  much  information  that  we 
need  as  inspiration.  I^ife  is  not  made  up  of  angles 
and  triangles,  of  crucibles  and  retorts.  Truly  has  it 
been  said: 

"We  live  in  deeds,  not  years;  in  thoughts,  not  breaths; 
In  feelings,  not  in  figures  on  the  dial. 
We  should  count  time  by  heart-throbs.    He  most  lives 
Who  thinks  most,  feels  the  noblest,  acts  the  best." 

MR.  CAMPBELL  AND  HENRY  CLAY. 

Mr.  Campbell  was  not  only  a  great  orator  himself, 
but  he  also  had  the  very  finest  conception  of  what 
true  oratory  really  was.  He  once  told  me  of  his 
experience  in  hearing  Henry  Clay.  Mr.  Campbell 
was  in  Lexington  and,  learning  that  Mr.  Clay  was 
to  make  a  speech  in  a  celebrated  slander  case,  he 
(Mr.  C.)  determined  that  he  would  hear  the  cele- 
brated Kentucky  orator,  if  it  were  possible  to  do  so. 
Through  friends  he  secured   a  commanding  seat. 


TJie  Ttirbiileiit  Period 


255 


Mr.  Clay  was  defertding  a  woman  who  had  been 
slandered.  The  court  room  was  crowded  to  suffo- 
cation. Mr.  Clay  was  sitting  at  his  desk,  whit- 
tling with  his  penknife,  while  he  occasionally  spoke 
to  some  of  the  lawyers  who  were  sitting  around  him, 
though  in  the  main  he  seemed  utterly  indifferent  to 
the  fact  that  he  was  the  center  of  attraction  for  all 
the  eyes  in  that  great  throng. 

At  last  he  began  to  address  the  jury.  Mr.  Camp- 
bell had  placed  himself  in  the  attitude  of  a  cold 
critic.  He  determined  to  fathom,  if  possible,  the 
secret  of  Mr.  Clay's  power.  In  any  case,  he  was 
not  going  to  be  carried  away  by  any  emotional 
appeal.  He  was  there  for  the  purpose  of  investigat- 
ing a  great  point,  and  he  meant  to  do  it  with  as 
much  composure  as  if  he  had  been  in  a  chemical 
laboratory,  working  with  one  of  nature's  simple 
problems. 

At  first  Mr.  Clay  said  nothing  that  was  above  the 
ordinary.  He  analyzed  the  testimony  of  the  wit- 
nesses, and  stated  his  conclusions  with  clearness  and 
precision;  but  beyond  this  there  was  nothing  specially 
to  notice.  When,  however,  his  main  arguments 
were  completed,  he  began  his  peroration.  This  was 
a  marvelous  piece  of  workmanship.  He  pictured 
the  sorrow  of  the  poor  woman  he  was  defending. 
He  portrayed  in  a  most  vivid  manner  the  reckless 
conduct  of  the  scoundrel  who  had  sought  her  ruin. 
Gradually  he  began  to  approach  a  climax.  This 
last  feat  was  performed  in  a  manner  which  surpassed 
even  the  masterly.  All  at  once  Mr.  Campbell  awoke 
as  from  a  dream.    He  looked  over  the  audieuce  and 


256      Reformation  of  the  Nineteenth  Century 

found  that  everybody  was  weeping,  while  he  himself 
felt  the  tears  streaming  down  his  face. 

In  ascending  to  the  climax  the  speaker  had  enum- 
erated many  things  that  proclaimed  the  woman's 
innocence;  and  when  Mr.  Campbell  noticed  how  the 
people  were  wrought  up,  he  wondered  how  it  was 
possible  for  Mr.  Clay  ever  to  bring  them  all  back  to 
earth  again;  or,  in  other  words,  how  he  would  let 
them  down  from  their  dizzy  height  so  as  not  to 
injure  bis  cause.  Just  then  he  turned  to  the  judge, 
who  was  also  weeping,  and'  capped  his  climax  by 
sayino-,  <'And  the  very  tears  that  are  now  stream- 
ing down  your  honor's  face  attest  her  inno- 
cence!" 

Immediately  all  eyes  left  Mr.  Clay  and  were  cen- 
tered on  the  judge.  This  was  precisely  what  the 
former  desired,  and  the  moment  he  saw  he  had 
effected  his  purpose  he  took  his  seat,  practically 
.  unobserved  by  the  weeping  multitude,  who  were  now 
gazing  on  the  deeply  affected  judge. 

Mr.  Campbell  always  regarded  this  as  the  finest 
example  of  the  orator's  power  he  ever  witnessed, 
and  his  own  graphic  description  of  the  occasion 
was  terminated  by  the  statement  that  after  that 
experience  he  was  never  so  certain  of  maintaining  a 
critical  attitude  while  under  the  spell  of  some  great 
orator. 

MR.  CAMPBELL'S  COLLOQUIAL  POWERS. 
Closely  allied  to  Mr.  Campbell's  great  qualities  as 
a   public   speaker   were   his   wonderful  colloquial 
powers.    I  have  never  known  a  man  who,  without 


The  Turbident  Period 


257 


the  slightest  appearance  of  egotism  or  disposition  to 
monopolize  the  whole  time  of  a  company,  could  so 
completely  absorb  the  attention  of  all  who  met  him 
in  the  social  circle.  He  was  a  humorist,  but  never 
trivial.  He  was  sometimes  witty,  though  he  rarely 
indulged  in  the  making  of  puns.  When  I  first  vis- 
ited him  with  a  mutual  friend  he  w^as  in  his  study, 
but  there  was  no  chair  for  his  two  visitors.  He 
arose  and  offered  one  of  us  his  own  seat,  and  then 
pointing  to  a  pile  of  large  volumes  close  by  suggested 
that  the  other  might  occupy  a  literary  seat.  Of 
course  his  own  chair  was  declined  and  we  both 
shared  the  books  together. 

His  conversations  were  often  inimitable.  He 
talked  upon  the  most  recondite  subjects  with  a 
fluency  and  ease  which  were  really  marvelous.  He 
could  also  use  the  most  trivial  things  to  the  very 
best  advantage  in  illustrating  and  enforcing  truth, 
for  he  never  seemed  to  speak  at  all  without  attempt- 
ing to  teach  some  great  lesson.  His  wife,  in  her 
"Reminiscences  of  Home  Life,"  thus  refers  to  his 
conversational  powers: 

*'Mr.  Campbell's  table  talk  was  always  edifying 
and  engaging.  It  was  natural  and  always  timely. 
He  would  descant  upon  the  eye,  the  eyelash,  the 
value  of  the  eye,  how  to  protect  the  eye; 
the  human  hand,  its  form  and  value;  the  pro- 
portion of  the  fingers,  their  shape  to  enable  the 
clasping  with  ease,  the  bones  of  the  hand — and  all 
attentive  listeners  could  not  fail  to  be  interested  in 
his  remarks;  and  if  in  the  days  of  tallow  candles  the 
light  would  accidentally  be  snuffed  out,  no  com- 
plaining, but  a  dissertation  upon  the  value  of  light 
1 7 


258      Reformatio7t  of  the  Nineteenth  Century 

and  of  the  adaptation  of  the  eye  to  the  light  and  of 
the  light  to  the  eye.  It  was  never  wearisome  or 
monotonous,  all  felt  a  kind  of  inspiration  or  fascina- 
tion indescribable.  It  must  have  exceeded  Cole- 
ridge's table  talk.  For  my  own  part,  even  with 
weighty  cares  pressing  upon  me,  I  never  found  in 
my  heart  a  disposition  to  interrupt,  though  the  dis- 
courser  amidst  it  all  did  not  lose  his  consideration, 
and  would  most  timely  observe,  'We  will  turn 
down  the  leaf  and  give  place  to  the  next  genera- 
tion.' " 

(7)  Notwithstanding  all  the  great  qualities  to 
which  I  have  referred,  he  never  could  have  achieved 
the  success  he  did  if  he  had  not  possessed  indomi- 
table courage  and  industry.  He  knew  no  such  word 
as  fail.  Neither  did  he  know  what  it  was  to  be  idle. 
If  he  read  his  Greek  New  Testament  at  the  end  of 
the  corn  rows  when  he  was  plowing,  while  his  horse 
was  resting,  it  was  that  he  might  meditate  on  what 
he  read  while  he  was  plowing  from  one  end  of  the 
row  to  the  other.  Throughout  his  life  he  was  a  hard 
and  conscientious  worker.  He  had  talent  of  the 
very  highest  order,  but  he  constantly  acted  upon  the 
principle  that  this  talent  must  be  improved;  if  he 
had  five  talents  given  him,  it  was  his  duty  to  make 
five  talents  more. 

This  was  the  true  secret  of  his  eminent  success. 
He  was  not  a  genius  in  the  popular  understanding  of 
that  term.  It  was  generally  possible  to  trace  the 
lines  which  led  up  to  his  success,  and  when  we 
measure  the  prodigious  amount  of  literary  work  he 
performed,  as  well  as  his  labors  in  other  directions, 


The  Turbulent  Period 


259 


it  is  impossible  not  to  take  into  consideration  his  in- 
comparable industry. 

HIS  PLACE  IN  HISTORY. 

In  closing  this  imperfect  character  sketch  of  one 
of  the  greatest  men  of  modern  times  it  may  be  well 
to  notice  briefly  what  is  likely  to  be  the  place 
assigned  to  him  in  history.  It  may  be  too  early  to 
determine  yet  with  definite  certainty  just  what  this 
place  will  be.  Perhaps  we  are  not  yet  sufficiently 
removed  from  the  controversies  involved  in  the 
religious  movement  in  which  he  was  engaged  to 
enable  us  impaitially  to  consider  his  whole  influence 
upon  the  religious  world.  However,  I  think  the  fol- 
lowing points  may  be  mentioned,  even  if  it  is  not 
safe  to  emphasize  them: 

(i)  He  was  the  apostle  of  true  religious  liberty. 
I  emphasize  the  word  which  qualifies  * 'religious 
liberty,''  and  I  do  this  for  the  reason  that  this 
phrase  has  been  very  much  abused.  Luther  struck 
for  religious  liberty,  but  he  afterwards  tied  the 
very  hands  he  had  set  free.  He  broke  the 
power  of  the  Pope,  but  in  doing  this,  like  Sam- 
son in  the  temple  of  Dagon,  he  himself  fell  while 
he  destroyed  his  enemies.  As  a  matter  of  fact,  the 
Vatican  was  exchanged  for  Augsburg.  While  he 
proclaimed  liberty  of  conscience  to  the  people,  he  at 
the  same  time  allowed  himself  to  'be  bound  hand 
and  foot  by  the  Augsburg  Confession  of  Faith. 

Mr.  Campbell's  plea  was  for  complete  liberty. 
Hence  he  not  only  persistently  opposed  human  creeds 
and  confessions  of  faith,  on  the  ground  that  they 


26o     Reformation  of  the  Nineteenth  Century 

had  produced  divisions  and  disaster  in  the  Christian 
world,  but  he  also  opposed  any  attempt  at  making  a 
creed  for  his  own  people,  however  imperative  at 
times  the  need  may  have  seemed  to  be.  Having 
become  free  himself,  he  utterly  refused  to  again  be 
bound,  nor  was  he  willing  to  bind  any  one  else  with 
the  chain  which  he  himself  had  cast  off.  His  was  a 
plea  for  true  liberty,  and  we  do  not  doubt  that  his- 
tory will  ultimately  recognize  the  fact. 

(2)  He  was  a  great  discoverer  of  truth.  He  was 
not  a  creator.  He  was  not  what  most  critics  would 
call  a  philosopher.  He  was  certainly  not  specially 
gifted  for  what  is  generally  understood  as  originality 
of  thought.  Probably  he  was  not  original  at  all. 
But  who  is?  Sometimes  what  is  called  originality 
is  nothing  more  than  obscurity  of  thought,  or  else  it 
is  only  a  new  way  of  stating  what  is  not  true.  Mr. 
Campbell  had  one  source  from  which  he  started 
with  everything.  The  Bible  was  the  fountain  whence 
all  living  streams  emanated  that  ran  through  his 
mind. 

He  did  not  try  to  be  original.  He  was  too  humble 
for  that.  He  did  not  try  to  create;  there  was  too 
much  already  created  which  needed  only  orderly 
arrangement.  He  was  satisfied  to  uncover  the 
hidden  treasures  which  he  found  on  nearly  every 
page  of  the  book  of  revelation.  Hence  what  New- 
ton, Davy,  Galvani  and  others  were  to  nature, 
Alexander  Campbell  was  to  the  Bible.  He  came 
to  it  reverently,  asking  simply  to  know  what  the 
Bible  taught.  He  did  iiot  ask  the  Bible  to  say 
what  he  said,  but  to  tell  its  own  story  in  its  own 


The  Turbulent  Period 


261 


words,  and  he  was  perfectly  willing  to  listen  and 
follow  its  teaching  without  any  questioning  what- 
ever.  In  short,  Mr.  Campbell  was  a  man  of  faith, 
and  in  everything  he  sought  to  be  governed  simply 
by  a  "thus  saith  the  I^ord."  This  disposition 
made  it  impossible  for  him  to  deal  in  philosophical 
speculations,  and  confined  his  sphere  of  activity 
chiefly  to  the  domain  of  discovery  rather  than  to  any 
attempt  to  originate  and  found  either  a  philosophy 
or  a  religion. 

(3)  In  my  judgment  history  will  finally  affirm 
that  Mr.  Campbell  anticipated  the  present-day  cry 
of  "Back  to  Christ."  However,  this  phrase  must  be 
understood  in  the  sense  in  which  he  contended  for 
what  is  in  it.  Perhaps  he  did  not  use  the  phrase 
exactly  in  the  words  that  have  become  so  popular, 
but  he  evidently  made  the  real  truth  in  this  phrase 
the  rallying  cry  of  his  great  religious  movement. 
His  whole  contention  involved: 

(a)  Back  to  the  personal  Christ,  not  the  theologi- 
cal Christ.    This  would  give  us  the  true  faith. 

(b)  Back  to  the  inspired  apostles,  not  to  unin- 
spired men.  This  would  give  us  the  true  gospel  in 
its  facts,  commands  and  promises. 

(c)  Back  to  the  New  Testament  church,  not  the 
church  of  ecclesiastical  history.  This  would  give 
us  the  true  society  in  which  to  prepare  for  the  heav- 
enly mansions. 

Such  in  brief  is  an  outline  of  Mr.  Campbell's 
character  and  work.  The  former  was  incomparable 
in  almost  every  respect,  the  latter  is  still  on  trial, 
but  so  far  it  has  stood  some  of  the  severest  tests,  and 


262      Reformation  of  the  Nmeteenth  Century 

at  present  it  is  believed  to  contain  little  that  may  be 
regarded  as  wood,  bay  and  stubble,  and  much  that  is 
gold,  silver  and  precious  stones.  In  the  fiery  trials 
to  which  every  man's  work  must  be  subjected,  that 
which  is  true  will  endure,  while  that  which  is  false 
will  perish.  In  my  judgment  the  future  record  of 
the  historian  will  emphasize  the  fact  that  Alexander 
Campbell  did  a  work  which  will  endure  for  all  genera- 
tions. 


VII. 


RECAPITUI.ATORY  SURVEY. 

LAW  OF  DEVELOPMENT. 

All  normal  development  is  marked  by  certain 
well-defined  successive  steps.  There  is  * 'first  the 
blade,  then  the  ear;  after  that  the  full  corn  in  the 
ear."  This  is  the  course  of  all  nature,  whether  in 
matter  or  mind,  in  politics  or  religion. 

The  Disciple  movement  has  already  passed  at  least 
two  of  these  periods.  The  "blade"  period  em- 
braced the  whole  time  from  the  beginning  of  the 
movement,  in  1809,  to  the  breaking  out  of  the  Civil 
War  in  186 1.  As  has  already  been  stated,  the 
war  changed  nearly  everything.  It  was  a  great 
iconoclastic  invasion  for  the  American  people.  It 
was  especially  so  for  the  Disciples  of  Christ.  They 
had  been  intensely  aggressive  in  their  evangelistic 
and  proselyting  efforts,  though  their  methods  had 
in  them  very  little  of  regularity  and  their  organiza- 
tion no  compactness  or  consistency.  Their  move- 
ment seemed  to  have  little  or  no  direction  for  the 
first  fifty  years.  Their  success  seems  to  have  de- 
pended upon  the  potency  of  the  principles  they  ad- 
vocated rather  than  upon  any  wisdom  of  management 
or  co-operation.  It  was  a  huge  locomotive,  under 
full  steam,  let  loose  upon  the  track,  without  engi- 
neer or  conductor.  It  was  a  great  power,  but  it  was 
largely  a  power  without  direction,  or  any  competent 

(2G3) 


264      Reformation  of  the  Nineteenth  Century 


generalship  to  guide  it  to  definite  and  permanent  re- 
sults. .      r  1 

The  first  year  of  the  sixth  decade  of  the  present 

century  was  the  beginning  of  the  new  era  for  the 
Disciples  of  Christ.  Extraordinary  ends  require  ex- 
traordinary means.  The  change  for  which  their 
movement  was  ready,  and  which  was  absolutely  es- 
sential in  order  to  its  full  development,  required  a 
great-  social,  political  and  religious  upheaval,  like 
that  which  was  produced  by  the  Civil  War.  The 
war  was,  therefore,  a  sort  of  forerunner,  proclaiming 
the  new  and  better  days  for  the  movement. 

These  new  days  were  not  fully  inaugurated  until 
after  the  death  of  Mr.  Cam^pbell,  but  the  first  half  of 
the  decade  under  consideration  was  full  of  the  seeds 
of  things  for  later  growth.  These  were  the  days  of 
sowing  for  the  missionary  and  literary  harvest  of  the 
present  time.  Or,  to  keep  up  the  figure  with  which 
we  began  this  chapter,  these  were  the  days  of  corn 
formation,  while  now  we  have  the  full  corn  in  the 
ear. 

In  looking  back  over  these  prolific  five  years,  it  is 
impossible  to  measure  their  influence  upon  subse- 
quent events.  It  is  safe,  however,  to  say  that  they 
distinctly  mark  a  turning-point  in  the  history  of  the 
Disciples.  When  the  war  spirit  had  somewhat  died- 
away,  the  Disciples  were  no  longer  belligerent  as  in 
ante-bellum  times.  They  had  ceased  to  be  insular 
in  their  conception  of  duty,  while  they  immediately 
began  to  have  cosmopolitan  ideas..  Out  of  this 
broader  and  more  comprehensive  spirit  the  Foreign 
Missionary  Society  was  born,  ten  years  later. 


The  Turbulent  Pei^iod  265 
THE  EFFECT  OF  MR.  CAMPBELL'S  DEATH. 

It  is-  worthy  of  remark  that  the  death  of  Mr. 
Campbell  had  exactly  the  opposite  effect  of  what 
had  been  predicted  by  the  enemies  of  the  movement. 
These  were  constantly  saying  that  the  movement 
was  held  together  mainly  by  Mr.  Campbell's  strong 
personality  and  that  when  he  was  gone,  rival  leaders 
would  arise  and  the  churches  would  rapidly  degener- 
ate into  contending  factions,  and  thus  the  whole 
movement  would  soon  fall  to  pieces. 

But  these  critics  all  proved  to  be  false  prophets. 
Nothing  that  they  predicted  has  happened.  Much 
of  a  very  different  kind  began  to  be  manifested 
almost  immediately  after  the  Sage  of  Bethany  went 
to  his  rest.  Indeed,  the  preparation  for  this  change 
had  been  going  on  through  the  five  years  prior  to 
his  death.  As  soon  as  Mr.  Campbell's  health  gave 
way,  it  was  recognized  everywhere  that  the  move- 
ment had  no  earthly  leader.  It  was  impossible  for 
any  one  to  take  Mr.  Campbell's  place.  Indeed, 
there  was  none  able  to  do  it;  but  even  if  there  had 
been,  no  one  would  have  followed  the  new  leader. 
As  a  matter  of  fact  the  movement  never  had  a  leader 
after  1866.  Some  have  supposed  that  Isaac  Errett 
did,  in  a  certain  sense,  become  the  leader  of  the 
movement,  under  the  new  conditions.  But  this  is 
not  true.  The  new  conditions  made  a  leader  unnec-v 
essary.  It  was  precisely  this  fact  that  wrought  dis- 
appointment to  the  false  prophets  who  had  predicted 
so  much  evil  for  the  movement  when  Mr.  Campbell 
was  to  be  no  longer  a  part  of  it. 


266'     Reformation  of  the  Nineteenth  Century 


It  is  interesting  to  notice  what  this  state  of  things 
was  and  how  it  was  brought  about.  There  has  been 
perhaps  nothing  more  important  in  the  history  of 
the  Disciples  than  the  conjunction  of  forces  which 
operated  at  this  particular  point.  A  brief  statement 
will  be  suflElcient  to  explain  everything. 

It  must  not  be  forgotten  that  the  eyes  of  the  Dis- 
ciples were  already  turned  toward  a  more  compact 
organization  and  a  wider  field  of  operations.  This 
all  came  with  the  close  of  the  -v/ar.  Up  to  the  be- 
ginning of  the  war,  they  had  looked  mainly  to  Mr. 
Campbell  for  all  the  leadership  which  they  desired. 
But  their  experience  demonstrated  that  even  under 
his  leadership  they  were  not  as  strong  as  they 
ought  to  be  for  the  great  work  of  saving  the  world. 

But  when  at  last  they  lost  their  leader,  they  began 
at  once  to  realize  that  what  they  needed  was  not  a 
new  leadership,  but  a  more  definite  co-operation  and 
a  more  consecrated  life.  Hence,  instead  of  dividing, 
as  the  false  prophets  had  predicted,  they  were  prac- 
tically driven  closer  together  by  the  death  of  Mr. 
Campbell.  They  sought  in  organization  and  com- 
prehensive work  to  find  compensation  for  the  loss  of 
the  great  man  upon  whom  they  had  so  long  relied 
for  direction. 

Hov/ever,  it  ought  to  be  stated  with  considerable 
emphasis  that  Mr.  Campbell  himself  had  always  re- 
pudiated any  distinct  leadership  for  himself  of  the 
movement;  and  this  view,  in  theory  at  least,  was 
strongly  held  by  most  of  the  Disciples.  Conse- 
quently, on  this  account,  if  for  no  other  reason,  it 
was  easy  for  them  generally  to  accept  the  new  sitti- 


The  Turbulent  Period 


267 


ation,  especially  in  view  of  the  fact  that  organiza- 
tion and  more  comprehensive  educational,  literary 
and  missionary  enterprises  were  what  vv^as  needed 
rather  than  the  leadership  of  men. 

It  is  perfectly  true  that  a  number  of  men  contrib- 
uted to  the  new  order  of  things,  and  did  much  to 
emphasize  its  importance;  and  it  would  perhaps  be 
difficult  to  determine  exactly  which  one  of  these  men 
did  most  to  help  on  the  new  movement.  Isaac 
Errett,  as  editor  of  the  Christian  Standard,  had  a 
distinct  advantage  over  others,  and  no  one  admires 
the  work  he  did  more  than  myself;  and  yet  it  would 
be  difficult  to  trace  any  of  the  new  enterprises 
which  followed  the  year  1861  back  to  Isaac  Errett's 
initiative.  Like  as  when  a  planet  has  been  discov- 
ered, or  some  great  scientific  problem  has  been 
solved,  the  candid  historian  will  find  that  a  number 
of  men  were  almost  equally  responsible  for  the  new 
order  of  things  among  the  Disciples  of  Christ;  at 
least  they  all  had  their  telescopes  pointed  in  the 
same  direction,  or  were  all  working  at  the  same 
problem;  nevertheless  these  men  were  themselves, 
in  their  thought  of  progress,  largely  the  creation  of 
the  war  period.  So  that,  after  all,  the  final  result 
came  from  a  conjunction  of  planets  rather  than  from 
any  single  cause  or  single  man.  This,  I  am  per- 
suaded, will  be  the  verdict  of  history,  when  the  facts 
are  impartially  examined. 


The  Transition  Period 


T.  W.  GRAFTON 


THE  TRANSITION  PERIOD 


I. 

A  GENERAL  VIEW  OF  THE  SITUATION. 

The  year  1866  was  a  crucial  year  in  the  history  of 
the  Disciples.  The  death  of  Alexander  Campbell 
in  the  early  spring  of  that  year  removed  a  figure 
the  charm  and  magnetism  of  whose  personality  had 
given  strength  and  unity  to  the  cause  of  restored 
primitive  Christianity.  As  the  unconsecrated  bishop 
of  the  church  all  his  brethren  looked  to  him  with  an 
admiration  akin  to  reverence;  and  if  his  views  on 
questions  of  doctrine  and  administration  were  not 
accepted  as  final,  they  at  least  had  great  weight, 
and  while  he  lived  no  serious  disagreements  disturbed 
the  counsels  of  the  brotherhood. 

.  With  the  passing  of  the  great  leader  a  situation 
threatening  the  gravest  consequences  confronted 
those  upon  whom  his  mantle  fell.  It  had  been  con- 
fidently predicted  by  the  enemies  of  the  movement 
that  the  religious  institution  built  up  under  the 
leadership  of  Mr.  Campbell  was  only  held  together 
by  the  "force  of  his  great  name  and  his  powerful 
personality;  so  with  his  death  it  would  speedily  dis- 
integrate and  come  to  naught."  The  fierce  con- 
troversy inaugurated  by  ultra-conservative  leaders, 
about  this  time,  did  what  it  could  to  make  such  a 

(271) 


272       Reformation  of  the  Nineteenth  Century 

fate  possible;  and  without  doubt  the  strife  and  bit- 
terness, which  continued  through  the  next  decade, 
greatly  hindered  the  progress  of  truth,  and  checked 
the  advancement  of  the  Disciples  toward  their  true 
place  among  the  forces  which  are  to  evangelize  the 
world. 

In  the  early  sixties,  partly  as  the  legitimate  off- 
spring of  our  early  failures  at  religious  co-operation 
and  partly  as  our  heritage  from  the  civil  war,  two 
questions  were  beginning  to  vex  the  churches. 
These  were  regarding  plans  of  missionary  co-opera- 
tion and  the  use  of  instrumental  music  in  the 
churches.  In  1866  the  discussion  of  these  questions 
took  precedence  over  everything  else,  filling  the 
columns  of  our  journals,  and  in  many  cases  engen- 
dering such  bitterness  that  had  there  been  any  eccle- 
siastical machinery  the  church  would  have  been  dis- 
rupted. As  it  was  the  forces  of  the  Disciples  were, 
in  reality,  two  camps — the  progressives  and  the  con- 
servatives— the  one  urging  that  we  go  on  to  perfec- 
tion, the  other  that  we  hold  unswervingly  to  the 
traditions  of  the  fathers. 

The  opposition  to  church  co-operation  for  mission- 
ary purposes  and  to  the  use  of  modern  expedients  in 
religious  worship,  had  its  origin  much  further  back 
than  the  date  with  which  we  begin.  To  appreciate 
the  situation  that  confronted  those  upon  whom  the 
mantle  of  Alexander  Campbell  had  fallen,  we  need 
to  keep  in  mind  the  intense  hostility  to  everything 
pertaining  to  the  popular  religious  systems  which 
had  characterized  the  early  stages  of  the  move- 
ment. 


The  Transition  Period  2  J 2, 

^  In  1830,  when  Walter  Scott  and  his  co-laborers 
dissolved  the  Mahoning  Association,  in  opposition  to 
the  more  practical  judgment  of  Alexander  Campbell 
and  men  like  William  Hayden,  they  gave  a  blow  to 
organized  religious  co-operation  from  which  we  have 
been  slow  to  rally. 

^'It  was  at  a  juncture,"  wrote  Isaac  Errett  almost 
fifty  years  later,  ''when  the  condition  of  numerous 
infant  churches  and  the  widening  fields  for  mission- 
ary work  required  more  than  ever  the  combined  wis- 
dom  and   resources   of  the   churches.    But   in  a 
moment  of  rashness  this  system  of  co-operation  was 
dissolved.    The  infant  churches  were  left  to  struggle 
through  the  perils  of  infancy  or  to  die.    The  invit- 
ing fields  of  labor  that  opened  on  every  hand  were 
neglected,  or  irregularly  occupied  by  any  preacher 
that  could  spare  the  time  and  labor,  and  the  work 
that  had  gone  so  gloriously  forward  under  the  asso- 
ciation suffered  seriously.    We  have  been  trying  now 
for  over  thirty  years  to  recover  lost  ground;  and  to 
this  day  we   reap   the   unhappy  consequences  of 
what  I  cannot  help  regarding  as  the  folly  of  that 
hour." 

The  organization  of  the  Auierican  Christian  Mis- 
sionary Society  in  1849  was  the  first  tardy  attempt 
to  undo  the  mistakes  of  these  early  disorganizers, 
and  to  put  the  churches  once  more  into  touch  with 
each  other  in  their  missionary  efforts.  While  its 
work  was  carried  on  under  the  leadership  of  Mr. 
Campbell  tliere  had  been  but  little  outspoken  opposi- 
tion. The  watch-cry  against  ''man-made  plans" 
had  not  yet  been  taken  up;  but  the  latent  hostility 


274       Reformation  of  the  Nineteenth  Century 

was  apparent  in  the  widespread  indifference  which 
interfered  very  much  from  the  beginning  of  our  mis- 
sionary history  with  all  co-operative  effort.  In  1851, 
with  Isaac  Krrett  as  corresponding  secretary,  Benj. 
Franklin,  the  later  champion  of  anti-missionary 
forces,  urged  the  claims  of  the  society  in  the  columns 
of  the  American  Christian  Review  against  the 
opposers  of  missionary  effort,  in  his  characteristic 
appeal: 

' 'Cannot  any  man,  with  the  least  discrimination, 
see  as  clear  as  sunbeams  that  on  the  part  of  all  that 
class  of  men  who  build  up  nothing,  do  nothing  in 
any  way,  have  no  success  in  anything,  but  are  sim- 
ply, as  far  as  they  think  prudent  to  risk  it,  eking 
out  their  inharmonious  feelings,  it  is  mere  cant? 
Who  are  the  men  that  encourage  the  people  of  God? 
Who  are  they  that  strengthen  and  inspire  the  , 
churches  with  love,  zeal  and  harmony?  Who  are 
they  that  restore  peace,  order  and  good  will  among 
the  saved  and  increase  their  numbers?  Who  are 
they  now  that  'are  gathering  men  into  the  fold  of 
Christ?  I^ook  over  the  land,  brethren,  and  you  can 
see  who  they  are.  They  are  the  men  who  are  doing 
the  work  in  the  churches  at  home  and  all  around  on 
every  side.  They  are  the  men  who  are  pushing  our 
state  missions,  the  foreign  missions,  Bible  revis- 
ions and  every  other  good  work.  These  are  the 
men  to  whom  we  must  look  for  the  promotion  of  the 
cause." 

Such  was  the  attitude  of  most  of  the  men  whose 
views  were  worth  considering  prior  to  the  outbreak 
of  the  Rebellion.  But  a  series  of  circumstances  now 
gave  strength  to  the  opposition  and  led  to  its  open 
and  unrelenting  warfare  against  all  forms  of  religious 


The  Transition  Period 


275 


co-operation.  These  were  the  final  abandonment  of 
the  mission  in  Jerusalem,  after  an  expenditure  of 
thousands  of  dollars,  the  passage  of  resolutions  of 
loyalty  by  members  of  the  convention  during  the 
Civil  War,  and  lastly,  as  we  have  observed,  the 
removal  of  its  venerable  president  by  the  hand  of 
death. 

Parallel  with  the  controversy  about  plans  which 
now  centered  in  an  attack  upon  all  forms  of  mission- 
ary co-operation,  though  not  always  dividing  on  the 
same  lines,  was  the  discussion  over  the  use  of  expe- 
dients in  worship,  which  was  ultimately  narrowed 
down  to  opposition  to  instrumental  music  in  the 
churches. 

With  many,  whatever  had  prevailed  among  the 
practices  of  the  fathers  during  the  fifty  years  prev- 
ious, had  all  the  weight  of  divine  authority.  Every 
change  in  method  or  expediency  was  denounced  as 
apostasy.  Instead  of  going  back  to  Jerusalem  men 
stopped  at  Bethany,  and  that  v/hich  Mr.  Campbell 
had  taught  in  bringing  order  out  of  the  chaos  of  1830, 
was  regarded  as  equally  essential  in  adjusting 
the  church  to  its  environment  at  the  close  of  the 
war. 

The  question  of  the  use  of  expedients  in  worship 
had  occupied  no  place  in  the  plans  of  the  Disciples 
during  their  earlier  history.  They  had  learned  to 
be  content  with  the  barest  necessities,  both  in  their 
homes  and  in  their  churches.  I^ife  had  been  too  hard 
a  struggle  with  most  people  to  allow  them  to  give 
attention  to  the  cultivation  and  gratification  of  re- 
fined tastes.    Having  never  enjoyed  in  their  homes. 


276       Reformation  of  the  Ninetec7ith  Century 


they  did  not  miss  in  the  house  of  worship,  that 
which  contributed  to  their  comfort  and  pleasure. 
But  a  new  spirit  of  progress  and  new  conditions  had 
followed  the  war.  The  old,  cheerless  cabin  gave 
place  to  the  home  of  comfort.  The  bare  floors  were 
hidden  by  cheerful  carpets.  The  hard-bottom  chair 
was  cast  aside  and  rich  upholstery  installed  in  its 
place.  The  children  w^ere  sent  to  the  seminary  and 
college,  and  came  back  with  awakened  minds  'and 
cultivated  tastes.  Instruments  of  music  added  to  the 
cheer  of  the  home.  Everything  had  suddenly 
changed — everything  but  the  old,  square,  unpainted 
meeting  house,  with  its  cheerless  walls,  uncomforta- 
ble seats  and  uninviting  service.  An  unprogressive, 
unobserving  leadership  had  accepted  these  as  essen- 
tial and  regarded  them  as  almost  as  indispensable  to 
soundness  of  faith  as  belief  in  the  Son  of  God,  or 
obedience  to  his  expressed  commands.  In  1864  we 
find  the  first  serious  note  of  alarm  over  threatened 
innovation  along  this  line,  though  the  organ  had 
made  its  appearance  in  a  few  wealthy  churches  at  an 
earlier  date. 

'*In  the  early  years  of  the  present  reformation," 
writes  a  contributor  to  the  Harbinger  of  that  year, 
"there  was  entire  unanimity  in  the  rejection  of  in- 
strumental m;isic  from  our  public  worship.  It  was 
declared  unscriptural,  inharmonious  with  Christian 
institutions  and  a  source  of  corruption. 
More  recently  congregations  have  been  found  who 
are  almost,  if  not  altogether,  in  favor  of  instruments, 
and  upon  the  principle  of  church  independence  they 


The  Transition  Period 


277 


have  assumed  the  right  to  make  use  of  them  without 
regard  to  the  wishes  of  others." 

It  thus  happened  that  the  beginning  of  the  period 
with  which  we  are  dealing  witnessed  an  outburst  of 
the  pent-up  spirit  of  opposition,  both  as  regards  our 
missionary  movements  and  the  progressive  spirit 
which  characterized  many  of  our  growing  churches. 

There  is  no  better  index  of  the  restive  spirit  of  the 
times  than  the  number  of  periodicals  Which  sudden- 
ly sprang  into  existence,  each  to  supply  a  long-felt 
need  and  to  unerringly  solve  the  problems  which 
were  perplexing  the  churches.  During  the  year 
1866  we  have  at  least  nine  new  journals,  monthly, 
semi-monthly  and  weekly,  stepping  into  existence 
and  asking  the  support  of  the  brotherhood.  As 
given  in  the  Millennial  Harbinger^  there  were  the 
Messianic  Baipner^  published  in  Baltimore;  the 
Northwestern  Christia7t  Proclamation^  from  Waupun, 
Wis.;  the  Bible  Class  Visitor^  from  Wabash,  Ind.; 
the  Young  Ladies^  Friend^  from  Buffalo,  N.  Y.;  the 
Evangelist^  from  Oskaloosa,  la.;  the  Christia7t 
Standard^  from  Cleveland,  O.;  the  Herald  of  Truths 
from  De  Soto,  111.,  and  the  Little  Sower ^  from  In- 
dianapolis, Ind.  To  adequately  appreciate  the 
volume  of  our  periodical  literature  there  must  be 
added  the  titles  of  those  already  established:  The 
Millennial  Harbinger^  of  Bethany;  the  Christian 
Herald^  of  Eureka,  111.;  the  American  Christian 
Review^  of  Cincinnati,  and  the  Gospel  Advocate^  of 
Nashville,  Tenn. 

Above  the  smoke  of  the  conflict  in  which  they 
were  then  engaged  rise  the  colossal  figures  of  Isaac 


278       Reformation  of  the  Nineteenth  Century 

Errett  and  Ben].  Franklin;  the  champions  respect- 
ively of  the  progressive  and  the  conservative  senti- 
ments in  the  church;  the  one,  through  the  Christian 
Standard^  seeking  to  rescue  the  church  from  the 
bondage  to  the  unwritten  traditions  of  the  elders, 
the  other,  through  the  American  Christian  Review^ 
seeking  to  restrain  the  churches  from  what  he 
regarded  as  ruinous  innovations. 


II. 


THE  MUSIC  CONTROVERSY. 

There  are  some  chapters  in  our  history  that 
might  well  be  forgotten,  were  it  not  for  their  whole- 
some, constraining  influence  upon  our  growing  self- 
esteem,  and  their  timely  warning  against  being 
wise  above  that  which  is  written.  Among  these  is 
the  chapter  which  records  the  controversy  over  the 
use  of  expedients  in  worship.  The  discussion  of 
this  issue  filled  the  columns  of  our  papers  and  dis- 
turbed the  counsels  of  our  churches  for  a  decade  or 
more,  crippling  the  progress  of  a  great  cause  at  a 
critical  period,  when  its  strength  should  have  been 
centered  upon  our  rapidly  growing  cities  and  the 
newly  settled  territory  of  the  West,  and  in  heeding 
the  Master's  command  to  *'go  into  all  the  world." 

Thomas  Campbell  had  unwittingly  planted  the 

seeds  of  this  controversy  in  giving  utterance  to  the 

now  famous   declaration:    * 'Where  the  Scriptures 

speak,  we  speak;  where  the  Scriptures  are  silent, 

we  are  silent."    When  applied  to  the  essentials  of 

revealed  religion  it  was  a  splendid  maxim.    As  a 

confession  of  the  authority  of  the  Word  of  God  it 

has  never  been  surpassed.    As  a  guide  in  the  search 

for  the  old  paths,  it  was  indispensable.    But  it  was 

capable  of  being  wrested  from  its  intended  meaning 

in  such  a  way  as  to  stifle  all  growth  and  progress. 

In  the  organization  and  development  of  a  religious 

society  after  the  New  Testament  model  the  question 

(279) 


28o       Reformalion  of  the  Nineteenth  Centtiry 

was  asked,  What  shall  be  our  attitude  toward  mod- 
ern expedients  about  which  the  Scriptures  are  silent? 
Shall  the  past  customs  of  the  church  govern  us  in 
these  untaught  questions,  or  shall  we  make  wise  use 
of  means  which,  in  the  very  nature  of  the  case, 
were  unknown  and  unused  by  former  generations? 

This  was  not  a  new  situation.  The  old  Puritans, 
a  generation  before,  had  argued  against  the  intro- 
duction of  the  newly  invented  stove  into  meeting- 
houses as  an  unscriptural  and  unrighteous  innova- 
tion. In  some  quarters  the  early  followers  of  Mr. 
Campbell  had  objected  to  the  building  of  houses  for 
worship  as  without  apostolic  example,  and  hence 
unscriptural,  since  the  early  disciples  met  from 
house  to  house.  The  singing  of  more  than  one 
part  to  a  hymn  was  declared  by  others  contrary  to 
apostolic  practice,  since  "the  Scriptures  expressly 
state  that  the  house  of  God  is  a  house  of  order;  con- 
fusion must  not  reign  there;  two  parts  are  two  tunes 
— you  must  sing  the  same  tune  the  rest  are  sing- 
ing." On  the  same  ground,  good  brethren  now 
wrote  volumes  to  prove  the  use  of  instruments  of 
music  in  churches  to  be  a  violation  of  the  gospel,  or 
at  least  of  the  respect  we  should  have  for  the  silence 
of  the  gospel. 

V/e  must  not  conclude  that  the  question  was  con- 
fined to  the  followers  of  Alexander  Campbell  in  the 
Current  Reformation.  The  whole  Puritan  senti- 
ment of  Christendom  had  at  one  time  or  another 
opposed  the  use  of  the  organ,  regarding  it  as  an 
adjunct  of  popery,  to  be  classed  along  with  images 
and  crucifixes  and  relics  and  other  inventions  of  the 


The  Transition  Period 


281 


Mother  of  Harlots.  But  the  older  denominations 
had,  for  the  most  part,  adjusted  themselves  to  the 
new  conditions  before  the  question  of  instrumental 
music  entered  as  a  disturbing  element  among  the 
churches  of  the  Disciples.  A  contributor  to  the 
New  York  Herald  of  1868,  in  summing  up  the 
situation  from  a  Baptist  point  of  view,  writes: 

*'It  will  be  impossible  to  expunge  the  excess  of 
music  from  religious  worship  at  present.  Presby- 
terians, doctrinally  orthodox,  have  fallen  into  it; 
Methodists  exhort  in  musical  notes  and  semibreves; 
Episcopalians  cantillate  ever^lhing,  even  prayers 
and  responses,  and  Catholics,  always  grand  and 
copious  in  this  respect,  are  becoming  more  and  more 
so,  in  consonance  with  the  general  spirit  of  religious 
worship  in  the  metropolis.  The  Baptists  only,  as  a 
great  body,  have  held  aloof  and  kept  to  the  letter  of 
their  orginal  simplicity,  and  these  will  no  doubt 
gradually  soften  and  mingle  with  the  general  pulp." 

The  question  became  a  real  issue  among  the  Dis- 
ciples with  the  introduction  of  a  melodeon  at  Mid- 
way, Kentucky,  in  i860.  In  reply  to  strictures  in 
the  American  Christian  Reviezv  in  the  spring  of 
that  year.  Dr.  I^.  L.  Pinkerton,  the  pastor,  wrote: 
*'So  far  as  known  to  me  I  am  the  only  preacher  in 
Kentucky,  of  our  brotherhood,  who  has  publicly 
advocated  the  propriety  of  employing  instrumental 
music  in  some  churches,  and  the  Church  of  God  in 
Midway  is  the  only  church  that  has  yet  made  a 
decided  effort  to  introduce  it."  If  we  may  judge 
from  the  result,  the  experiment  was  entirely  satis- 
factory.   For  other  churches  of  progressive  spirit  • 


282       Reformation  of  the  Nineiee^ith  Ce?ztury 

soon  followed  the  example.  The  new  era  of  pros- 
perity and  progress  that  followed  the  war  contrib- 
uted to  the  rapid  spread  of  this  spirit.  Our  editors 
and  leaders  took  alarm.  Such  innovations  were, 
they  urged,  opposed  to  the  genius  of  our  move- 
ment. We  were  in  danger  of  surrendering  our  plea 
for  the  restoration  of  primitive  Christianity. 

It  is  in  no  spirit  of  criticism  that  we  here  record 
the  protest  of  leading  brethren.  Strong,  able,  fair- 
minded  men  became  fearful  of  the  effect  of  departure 
from  early  simplicity  and  counseled  the  churches 
against  being  carried  away  by  the  spirit  of  the  times. 
''We  cannot  by  any  possibility,''  wrote  one  of  our 
leading  bretliren  in  the //iT/'i^^V/^^r  of  1865,  "know 
that  a  certain  element  of  worship  is  acceptable  to 
God  in  the  Christian  dispensation,  when  the  Scrip- 
tures are  silent  in  reference  to  it.  To  introduce  any 
such  element  is  unscriptural  and  presumptuous.  It 
is  will-worship,  if  any  such  thing  as  will-worship 
can  exist." 

To  this,  in  the  columns  of  the  same  journal,  the 
sweet  singer,  A.  S.  Hayden,  replied,  "Whether  it 
would  be  wise  to  use  the  instrument  in  any  case 
may  be  safely  left  to  the  brethren  locally  interested 
in  the  question.  The  assumption  of  the  right  to 
decide  for  them,  to  dictate  to  them,  in  questions 
clearly  relating  to  their  own  peace,  harmony  and 
edification,  and  to  visit  upon  them  the  penalty  of 
the  greater  or  lesser  excommunication,  is  to  re-enact 
the  persecutions  of  the  Star  Chamber  of  the  reign  of 
Charles  the  First,  or  to  employ  the  ex  cathedra 
tyranny  of  the  papacy." 


The  Transition  Period  283 


In  the  next  few  years  the  question  had  taken  a 
broad  range,  and  the  conflict  between  the  progressive 
and  the  conservative  elements  of  the  church,  in  many 
places,  became  bitter  and  unchristian.  The  great 
truths  of  the  gospel,  which  it  had  been  the  mission 
of  the  Disciples  to  proclaim,  were  consigned  to  the 
rear,  while  brethren  quarreled  and  sometimes  divided 
over  the  means  to  be  employed  as  aids  to  the  worship 
of  God. 

It  was  urged  by  the  enemies  of  the  organ  that  it 
was  neutralizing,"  ' 'formalizing,"  ^'secularizing" 
and  "carnalizing"  our  worship;  that  those  who 
countenanced  its  introduction  had  become  the  cham- 
pions of  that  which  actually  "superseded  an  ordin- 
ance of  God;"  that  its  use  was  as  bad  as  the  Romish 
invention  of  affusion.  It  was  insisted  that  God 
would  not  accept  it  as  worship  at  all,  because  he 
had  not  commanded  it  to  be  done.  It  was  held  that 
as  a  matter  of  conscience  God's  elect  must  refuse  to  9 
worship  where  a  musical  instrument  was  used. 
Scripture  or  the  silence  of  Scripture  w^as  used  in 
defense  of  the  methods  of  obstruction  employed. 
Logic,  or  what  passed  for  logic,  was  brought  into 
play  in  defense  of  their  position  by  these  champions 
of  "soundness."  The  follov/ing  is  an  example  of 
the  reasoning  of  the  times: 

"Whatever  destroys  the  ordinance  of  God  is  sin- 
ful and  belongs  consequently  to  the  catagory  of  prin- 
ciple and  not  of  expediency. 

"Instrumental  music  destroys  congregational  sing- 
ing; which  is  an  ordinance  of  God. 

"Therefore,    instrumental    music   is  SINFUL  and 


284      Reformation  of  the  Nineteenth  Century 

belongs  to  the  category  of  principle  and  not  of 
expediency." 

From  its  first  appearance,  in  1866,  the  Christian 
Standard  became  the  champion  of  a  broad  and  liberal 
policy,  and  gathered  around  it  a  group  of  men  who 
shared,  with  its  editor,  the  conviction  that  the  new 
era  upon  which  we  had  entered  demanded  the  em- 
ployment of  new  methods,  if  the  churches  were  to 
keep  pace  with  the  progress  of  the  times.  Mr. 
Krrett  urged  the  wisdom  of  using  expedients  which 
had  already  proved  helpful  to  the  work  of  the 
church  where  employed.  Arrayed  against  all  pro- 
gressive measures  were  the  Gospel  Advocate  and  the 
American  Christian  Review \  but  they  had  now  taken 
such  a  decided  stand  against  all  co-operative  mis- 
sionary effort  as  to  alienate  many  who  shared  their 
opposition  to  innovations  in  worship.  The  tide  was 
certainly  setting  toward  a  more  liberal  policy. 
Something  must  be  done.  The  Apostolic  Times 
was  consequently  founded  in  1869.  It  was  issued 
under  the  joint  editorship  of  five  of  our  strongest 
men:  Moses  B.  I^ard,  Robert  Graham,  Winthrop 
H.  Hopson,  I^anceford  B.  Wilkes  and  John  W. 
McGarvey.  ^*To  the  primitive  faith  and  the  primi- 
tive practice,"  the  prospectus  states,  without  en- 
largement or  diminution,  without  innovation  or  mod- 
ification, the  editors  here  and  now  commit  their 
paper  and  themselves  with  a  will  and  purpose 
inflexible  as  the  cause  in  whose  interest  they  pro- 
pose to  write."  It  at  once  opened  a  broadside  upon 
the  growing  sentiment  favorable  to  the  organ.  In 


The  Transition  Period 


reply  to  its  attack  upon  the  use  of  modern  expedients, 
as  innovations,  Mr.  Errett  wrote: 

"Our  editorial  brethren  of  the  Times ^  are,  with  us, 
guilty  of  a  great  innovation  in  publishing  a  weekly 
religious  newspaper;  and  if  they  do  this  as  children 
of  God,  and  it  would  be  great  injustice  to  indulge  a 
contrary  supposition,  they  are  doing  what  they  well 
know  has  neither  a  divine  command'  nor  an  ^ap- 
proved precedent'  to  support  it.  When  they  preach 
they  go  into  a  meeting  house,  which  is  an  innova- 
tion, and  take  up  a  hymn  book,  which  is  an  innova- 
tion, and  give  out.  a  hymn,  which  is  an  innovation, 
and  this  hymn  is  sung  to  a  tune,  which  is  an  inno- 
vation, by  a  choir,  which  is  an  innovation,  by  the 
aid  of  a  tune-book  and  tuning-fork,  which  are  inno- 
vations. They  also  read  from  a  printed  Bible, which 
is  an  innovation.  Yet  who  dreams,  in  all  this,  of 
any  innovation  on  the  law  of  God  or  the  authority  of 
the  lyord  Jesus  Christ?" 

Where  the  sentiment  was  unariimous,  either  in 
favor  of,  or  in  opposition  to,  the  organ,  peace  and 
harmony,  of  course,  prevailed  in  the  local  congrega- 
tions. But  where  sentiment  was  divided,  the  influ- 
ence of  the  church  was  often  neutralized  and  its  life 
even  imperiled.  In  many  places  the  public  wit- 
nessed the  spectacle  of  a  church,  whose  leading  tenet 
was  the  union  of  all  Christians,  going  to  pieces  over 
the  use  of  a  mere  expedient. 

The  situation  was  critical.  The  anti-organ  ele- 
ment, though  usually  in  the  minority,  were  for 
refusing  all  fellowship  with  their  more  progressive 
brethren.  Mr.  Franklin's  advice,  while  leading  to 
mutual  division  in  many  places,  was  somewhat  tem- 


286      Reformatio7i  of  the  Nineteenth  Century 

perate.  "Declare  non-fellowship  with  no  one,"  he 
wrote;  "say  nothing  about  refusing  fellowship,  or 
leaving  the  church,  or  withdrawing  from  it.  But 
deliberately  and  quietly  meet  in  another  place  of 
worship  regularly  according  to  the  Scriptures.  At- 
tend to  the  breaking  of  the  loaf,  the  apostles'  teach- 
ing, prayers,  praise  and  contribution.  Worship  in 
spirit  and  in  truth.  Talk  of  no  new  church,  second 
church,  nor  anything  of  the  kind." 

Mr.  Errett,  while  claiming  for  himself  and  those 
who  saw  with  him  the  broadest  liberty,  now  coun- 
seled the  use  of  charity.  "Our  own  course,"  he 
wrote  in  the  Standard o{  1870,  "is  clear.  We  shall 
advise  our  brethren  everywhere,  for  the  sake  of 
peace  and  from  a  reverential  regard  to  one  of  the 
noblest  lessons  of  Christian  brotherhood,  to.  discard 
the  use  of  instruments  in  the  churches.  At  the 
same  time  we  set  ourselves  most  decidedly  against 
all  attempts  to  create  divisions  in  churches  on  the 
ground  of  differences  in  regard  to  an  expedient. 
The  law  which  binds  it  on  us  to  please  our  neighbor 
for  his  good  is  not  more  imperative  than  that  which 
forbids  us  to  judge  our  brother  in  regard  to  such 
matters.  lyCt  a  sacred  regard  to  the  rights  of  others, 
and  an  equally  sacred  regard  to  the  conscience  of 
others,  possess  us,  and  we  shall  master  the  difficul- 
ties of  this  question." 

The  controversy  was  never  settled  by  the  scribes. 
A  long-suffering  public  at  last  grew  weary  of  a  dis- 
cussion that  was  fruitless  of  spiritual  results  and  it 
was  dropped.  But  by  the  exercise  of  charity  and 
wisdom  the  problem  has  solved  itself,  and  with  few 


The  Transition  Period  287 

exceptions  the  churches  have  become  progressive 
and  aggressive,  ready  to  employ  any  expedient  that 
will  contribute  to  one  sublime  purpose— the  conquest 
of  the  world  to  the  cross  of  Christ,  holding  that  the 
silence  of  the  Scriptures  gives  us  liberty  in  the  use 
of  means  that  are  not  out  of  harmony  with  its 
spirit. 


III. 


THE  SOCIETY  CONTROVERSY. 

For  seventeen  years  Alexander  Campbell  stood  at 
the  head  of  the  marching  column  of  our  missionary 
host.  He  had  helped  by  voice  and  pen  to  foster  a 
missionary  spirit  among  the  churches  as  indispensa- 
ble to  the  ultimate  triumph  of  New  Testament  Chris- 
tianity. During  all  these  years  he  had  served  as 
president  of  the  Missionary  Society  and  contributed 
of  his  means  to  its  support.  But  his  voice  was 
scarcely  hushed  in  death  before  the  enemies  of  mis- 
sionary co-operation  in  general,  and  of  the  American 
Christian  Missionary  Society  in  particular,  made  use 
of  his  great  name  in  defense  of  their  methods  of 
obstruction.  They  quoted  the  early  numbers  of  the 
Christian  Baptist  \\\  justification  of  their  claim,  and, 
as  the  true  followers  of  Mr.  Campbell  in  the  restora- 
tion of  primitive  ideals,  raised  their  cry  against 
* 'man-made  plans." 

It  has  already  been  shown  by  the  writers  who 
have  preceded  me  that  "the  great  Christian  life  of 
Alexander  Campbell  presents  no  such  monstrous  con- 
tradiction as  a  lifelong  consecration  of  his  own 
powers  and  labors  to  the  proclamation  of  the  gospel 
on  the  one  hand,  and  opposition  to  a  similar  work 
through  the  co-operation  and  means  of  brethren  at 
large  on  the  other."  But  I  venture  to  add  the  testi- 
mony of  W.  K.  Pendleton  on  the  true  position  of 

Mr.  Campbell,  ^iven  in  an  address  at  the  eighteenth 

(288) 


The  Transition  Period 


289 


anniversary  of  the  American  Christian  Missionary 
Society  in  the  autumn  of  1866: 

''We  feel  that  it  is  due  to  the  great  name  of  Alex- 
ander Campbell  to  vindicate  his  memory  from  the 
charge  that  he  was  ever  opposed  to  true  missionary 
work,  or  true  and  scripturally  conducted  missions. 
It  must  be  remembered  that  in  his  early  writino-s  he 
was  engaged  almost  incessantly  in  the  fiercest"  and 
closest  conflicts  with  the  various  forms  of  sectarian- 
ism which  surrounded  him,  and  which,  as  organiza- 
tions both  in  their  theory  and  their  practice,  he  was 
deeply  convinced  were  injurious  to  the  highest  inter- 
ests ot  the  church,  and  incumbrances  upon  the 
primitive  power  of  the  gospel.    As  such  he  attacked 
tnem.    Their  missionary  plan  was  but  one  feature 
of  many,  and  this  as  a not  as  a  legitimate 
pose,  he  criticised,  with  a  moderation  and  caution 
however,  which  showed  that  he  desired  to  touch  it 
but  gently.    His  arrows  were  directed  against  the 
scheme.     'pur  objections  to  the  missionary  plan  ' 
says  he,  'originated  from  the  conviction  that  it  is 
unauthorized  in  the  New  Testament;   and  that  in 
many  instances  it  is  a  system  of  iniquitous  peculation 
and  speculation,  I  feel  perfectly  able  to  maintain. 
•    .    .     f  here  is  another  difficulty  of  which  we  are 
aware,  that,  as  some  objects  are  manifestly  good 

ml;l  H'"^^'M  ^^"^  ^^^""^  accomplishment 

manifestly  evil,  speaking  against  the  means  em- 
ployed, vve  may  be  sometimes  understood  as  oppos- 
ing the  objects  abstractly,  especially  by  those  who 
do  not  wish  to  understand,  but  rather  to  misrepre- 
sent For  instance,  that  the  conversion  of  the 
hea  hen  to  the  Christian  religion  is  an  object  mani- 
festly good,  all  Christians  will  acknowledge-  vet 
every  one  acquainted  with  the  means  einplovcd,  and 
with  the  success  attendant  on  the  means,  must  know 


290      Reformatio7t  of  the  Nineteenth  Century 


that  the  means  have  not  been  blessed;  and  every 
intelligent  Christian  must  know  that  many  of  the 
means  employed  have  been  manifestly  evil.  Be- 
sides,' he  says,  and  this  I  take  to  be  the  key  of  all 
his  opposition  to  these  sectarian  missions,  'to  con- 
vert the  heathen  to  the  popular  Christianity  of  these 
times  would  be  an  object  of  no  great  consequence, 
as  the  popular  Christians  themselves,  for  the  most 
part,  require  to  be  converted  to  the  Christianity  of 
the  New  Testament.' 

"This  is  the  author's  own  explanation  of  the 
motives  of  his  opposition  as  expressed  on  the  earliest 
pages  of  the  Christian  Baptist  itself,  and  I  need  not 
pause  to  show  how  utterly  irrelevant  it  is  to  the 
uses  for  which  it  is  now  sought  to  be  employed. 
The  fact  is,  his  heart  was  too  full  of  the  benevolent 
and  saving  power  of  the  gospel  to  allow  him  to  im- 
pose any  trammels  upon  any  legitimate  means  which 
the  liberality  and  the  v/isdom  of  the  church  might 
devise  for  its  universal  proclamation.  When  this 
society  was  first  formed  he  was  made  its  president, 
and  in  this  relation  he  continued,  by  the  partiality  of 
its  members  and  with  his  own  consent,  till  he  was 
called  to  join  the  congregation  of  the  first  born  in 
heaven.  From  the  first  he  threw  his  mighty  influ- 
ence in  its  favor." — Millennial  Harbinger^  1866 ^ 
page  4()7. 

Notwithstanding  this  able  defense  of  the  mission- 
ary spirit  of  the  Sage  of  Bethany  by  one  who  had 
stood  nearest  to  him,  the  closing  months  of  the  year 
1866  witnessed  widespread  disaffection.  Men  who 
during  Mr.  Campbell's  life  had  manifested  their  dis- 
approval in  quietly  holding  aloof,  now  became  out- 
spoken in  their  denunciation  of  the  methods  of  co- 
operation employed.    The  missionary  societies  were 


The  Transition  Period 


291 


branded  as  disguised  ecclesiastical  machines.  "If 
these  societies  are  right,  then,"  they  urged,  "so  are 
the  papacy  and  sects."  They  were  to  be  classed 
with  "dancing,"  "gaming,"  "horse  racing"  and 
other  similar  works  of  the  flesh. 

It  was,  indeed,  a  critical  point  in  our  missionary 
history.  In  September  the  California  Missionary 
Society  adjourned  sine  die  because  of  the  conviction 
of  many  members  that  there  was  a  "want  of  Script- 
ure precedent  for  holding  delegate  conventions." 
This  step  was  hailed  with  joy  by  anti-society  men 
and  claimed  as  an  indication  of  the  "decided  ten- 
dency of  things,"  and  the  early  death  of  all  such 
"unauthorized  efforts"  among  us  was  confidently 
predicted. 

At  about  this  time  occurred  the  defection  of  Ben- 
jamin Franklin  from  the  missionary  ranks,  which 
gave  further  comfort  to  the  opposition.  He  had 
been  reckoned  one  of  the  supporters  of  missionary 
effort  from  the  beginning.  He  had  at  one  time 
served  as  corresponding  secretary,  and  was  then  one 
of  the  vice-presidents  of  the  organization.  But, 
near  the  close  of  1866,  he  changed  front  and  from 
that  time  on  the  weight  of  his  influence  was  against 
it,  and  no  reasonable  compromises  were  able  to  win 
him  back  from  his  new  position. 

The  conversion  of  Benjamin  Franklin  was  the  oc- 
casion of  great  rejoicing  among  those  bent  on  tlie 
destruction  of  our  struggling  missionary  society. 
Talbot  Fanning,  in  the  Gospel  Advocate^  hastened 
to  extend  the  hand  of  fellowship  to  this  new  acces- 
sion to  the  anti-mission  ranks: 


2<)2      Reforynation  of  the  Nineteenth  Ce?ttnry 

"Wliile  we  are  rejoiced  to  know  that  Bro.  B. 
Franklin  is  now,  for  the  first  time  since  the  year  of 
grace  1853,  making  war  upon  all  human  organiza- 
tions as  substitutes  for  the  Church  of  Christ,  it 
strikes  us  that  he  has  made  so  many  side  cuts  at 
good  brethren  who  have  stood  the  heat  of  battle, 
which  is  now  almost  over,  that  he  might  afford  to 
confess  before  God  and  his  brethren  that  in  his  bush- 
whacking experiment  he  has  neither  done  justice  to 
himself  or  the  cause  of  his  Master.  We  thank  God, 
however,  that  our  brother  is  now  ably,  and  no  doubt 
successfully,  defending  the  Church  of  Christ  against 
missionary  organizations  and  all  other  human  in- 
ventions for  the  service  of  the  church." 

While  the  cause  of  world-wide  missions  had  suf- 
fered loss  through  the  sudden  crystallization  of  a 
distinctly  anti-missionary  party,  the  battle  was  not 
so  nearly  over  as  the  enemies  of  co-operation  imag- 
ined. The  loss  of  Bro.  Franklin  was  deeply  felt, 
and  the  transfer  of  the  American  Christian  Review 
to  the  side  of  the  opposition  added,  at  the  time,  to 
its  strength,  and  increased  the  difficulties  in  the  way 
of  missionary  success.  But  the  friends  of  missions 
were  by  no  means  disheartened.  The  growth  of  the 
cause,  its  very  life,  they  felt  depended  upon  their 
hearty  co-operation,  and  obedience  to  the  letter  and 
spirit  of  the  great  commission.  The  Christian 
Standard^  with  Isaac  Errett  at  the  helm,  had  already 
proved  a  valuable  help  to  the  cause  of  missions,  and 
its  editor  now  threw  his  great  strength  into  the  con- 
flict over  plans  and  was  soon  to  witness  the  turn  in 
the  tide  which  was  to  make  us  a  missionary  people. 


The  Transition  Period 


293 


But  in  1867  Mr.  Errett,  in  a  somewhat  pessimistic 
spirit,  was  compelled  to  write: 

"The  Standard  is  the  only  weekly  paper  among  us 
now  that  advocates  missionary  societies,  and  we 
want  the  brethren  to  know  this  fact.  When  there  is 
a  great  end  to  be  accomplished,  a  scriptural  end, 
and  the  Word  of  God  does  not  shut  us  up  to  any 
special  routine  of  operations,  we  go  for  the  best 
expedient  that  the  united  wisdom  of  the  brethren  in 
a  given  district,  state  or  nation,  may  suggest. 
But  we  have  no  idolatrous  attachments  to  the  Gen- 
eral Missionary  Society.  If  it  can  do  the  work  pro- 
posed, we  will  encourage  it.  If  it  fails  to  command 
sufficient  confidence  and  sympathy  to  enable  it  to  do 
its  work  wisely  and  w^ell,  we  shall  go  in  for  whatever 
form  of  associated  effort  the  general  wisdom  of  the 
brotherhood  may  approve.  But  we  record  our  delib- 
erate conviction  here,  that  if  the  attacks  on  our 
General  Missionary  Society  prevail  to  its  destruction 
and  we  are  left  to  rely  simply  on  what  individu.al 
churches  may  see  fit  to  do,  we  will  throw  back  our 
cause  at  least  half  a  century,  and  devolve  on  a  com- 
ing generation  at  least  tenfold  labor  to  recover  lost 
ground." 

The  next  three  years  of  our  missionary  effort  were 
spent  in  fruitless  attempts  to  devise  some  plan  that 
would  harmonize  all  factions  and  secure  the  co-opera- 
tion of  the  entire  brotherhood.  The  friends  of  the 
society  kindly  invited  suggestions  with  a  view  to 
finding  a  true  and  scriptural  basis  for  missionary 
enterprise  that  would  be  acceptable  to  all.  To  some 
of  these  overtures,  Mr.  Franklin  replied  in  the  col- 
umns of  the  Review^  from  which  we  quote: 


294      Reformation  of  the  Nineteenth  Century 

^'Our  'unreasonable  change'  is  not  from  a  mission- 
ary to  an  anti-missionary  man,  but  from  a  society  to 
an  anti-society  man;  not  from  a  co-operation  to  an 
anti-co-operation  man,  but  from  a  society  scheme^ 
formed  after  a  sectarian  model,  which  we  have  tried 
twenty  years  and  completely  demonstrated  to  be  a 
failure,  having  no  effective  co-operation  in  it,  for 
evangelizing,  to  the  simplest  method  of  co-operation 
ever  practiced  as  well  as  the  most  effective,  the 
method  practiced  by  the  first  Christians  and  prac- 
ticed again  in  our  own  time,  by  which  we  have 
pushed  the  gospel  half  round  the  world  in  fifty 
years." 

In  suggesting  a  safe  ground,  he  said,  let  it  be 
"understood  that  all  constitutions,  laws,  member- 
ships, life  memberships,  life  directorships,  presi- 
dents and  vice-presidents  will  be  wiped  out.  There 
will  be  no  society.  The  reports  will  not  show  what 
the  society  has  done,  but  what  the  churches  of  the 
Lord  and  individual  Christians  have  done  in  a  certain 
work,  or  through  a  certain  channel.  When 
the  meeting  is  convened  it  can  select  some 
one  to  preside  for  the  occasion  and  another  to  serve 
as  clerk.  The  churches  then  can  give  to  their  co- 
operation, the  state  meeting  or  the  general  meeting 
what  they  think  proper,  or  as  they  dispose  in  their 
hearts.  Something  of  this  kind  would  harmonize 
the  brethren  generally  and  open  the  way  for  all  to  go 
to  work." 

At  the  anniversary  meeting  of  the  American 
Christian  Missionary  Society,  in  1867,  a  committee 
was  appointed  to  so  change  the  constitution  of  the 
society  as  to  remove  some  of  the  most  serious  objec- 
tions, and  if  possible  conciliate  the  brethren 
of  the  opposition.  The  following  year  several 
changes  were  made  on  the  recommendation  of  the 


The  Transition  Period  295 

committee,  the  most  radical  of  which  was  the  aban- 
donment of  life  memberships,  life  directorships,  etc. 
It  was  then  resolved  "that  in  view  of  the  abandon- 
ment of  life  memberships  and  life  directorships, 
from  which  the  principal  income  of  the  society  has 
.  been  derived,  the  board  of  managers  be  and  they 
are  hereby  requested  to  devise  and  carry  out  a  plan 
of  annual  and  life  subscriptions,  whereby  a  constant 
income  may  be  secured  and  a  permanent  basis  pro- 
vided for  the  operations  of  the  society. ' ' 

A  committee,  composed  of  W.  K.  Pendleton,  Isaac 
Errett,  W.  J.  Pettigrew  and  Geo.  W.  EHey,  was 
appointed  to  advise  the  opposing  brethren  of  the 
change  and  solicit  their  co-operation,  which  they 
did  in  a  note  declaring  that  "these  changes  had 
'  been  made  on  the  motion  and  by  the  advice  of  many 
of  the  oldest  friends  of  the  society,  who  have  been 
influenced  mainly  by  a  desire  to  harmonize  with 
others  who  thought  them  necessary,  and  it  is  hoped 
that  the  generous  spirit  of  fraternity  which  they 
have  thus  manifested  will  be  met  by  an  equally  gen- 
erous advance  on  the  part  of  those  to  whom  this 
offering  of  Christian  fellowship  is  extended.  If  we 
cannot  all  agree  as  to  the  details  of  a  plan,  we  can 
at  least  consent  to  work  together  under  that  which 
has  secured  the  unanimous  approval  of  so  large  a 
body  of  our  best  minds,  and  be  content  to  hold  our 
private  opinions  subject  to  the  voice  of  the  major- 
ity." 


IV. 


''THE  LOUISVILLE  PLAN." 

It  was  earnestly  hoped  that  the  recent  changes 
made  in  the  constitution  of  the  American  Christian 
Missionary  Society,  by  removing  some  objectionable 
features,  would  secure  the  hearty  co-operation  of 
all  the  friends  of  primitive  Christianity.  In  this 
the  promoters  of  our  missionary  cause  were  mis- 
taken. 

It  was  the  Society  itself,  as  a  human  institution, 
that  had  given  offense  to  the  brethren  who  would 
have  the  Lord's  plan  or  none  at  all;  and  no  amount 
of  changing  or  patching,  of  adding  to  or  taking 
from,  its  constitution  would  satisfy  its  enemies,  so 
long  as  it  was  still  a  society. 

But  aside  from  its  failure  to  please  the  brethren 
whom  it  had  been  devised  to  please,  a  very  few  months 
proved  the  weakness  of  the  new  plan  as  a  financial 
measure.  In  dispensing  with  life  memberships  and 
life  directorships  no  adequate  substitute  had  been 
provided  for  replenishing  the  missionary  treasury, 
and  it  was  running  dry.  The  work  of  the  society 
was  being  crippled  for  lack  of  funds,  and  all  mis- 
sionary effort  was  at  a  standstill.  To  untie  the 
missionary  knot  was  now  the  problem  that  baffled 
the  wisest  of  our  leaders. 

In  1868  Thomas  Munnell  was  elected  correspond- 
ing secretary,  and  at  once  threw  his  energy  into  the 
cause  of  Christian  missions.    As  a  remedy  for  the 

(296) 


The  Transitio7t  Period 


297 


existing  disorder  over  plans  he  suggested  the  follow- 
ing: 

"i.  lyet  every  Disciple,  in  his  own  mind,  pass 
an  act  of  oblivion  upon  all  past  indiscretions  as  to 
missionary  work.  In  this  act,  include  everything 
done  wrong  in  general  or  state  societies,  everything 
written  unadvisedly,  resolutions  in  convention,  op- 
positions to  societies,  and  such  like  causes  of  differ- 
ence, without  now  caring  to  decide  who  was  right  or 
who  wrong.  Let  none  but  the  small  folks  'think 
on  these  things. ' 

"2.  These  old  roots  being  taken  out,  let  every 
state  be  districted  into  large  divisions,  so  that  it 
would  require  all  the  time  of  a  district  evangelist  to 
keep  up  the  missionary  financial  system,  find  out 
the  weak  places,  urge  the  Sunday-school  cause  and 
stir  everything  into  activity  within  those  limits,  a 
dozen  ways  that  cannot  here  be  described.  Five  or 
ten  of  these  secretaries  coiild  keep  all  the  active 
parts  alive  and  at  work. 

"3..  Each  of  these  districts  regularly  pouring 
their  contributions  into  the  state  treasury,  the  state 
would  always  have  something  to  give  to  missions 
abroad — to  the  territories,  to  the  South  or  East. 
Each  state  would  then  send  through  her  own  treas- 
ury all  the  funds  she  designs  for  missions  outside 
her  own  boundaries,  to  the  Board  of  Missions  at 
Cincinnati.  This  board,  having  had  years  of  ex- 
perience in  the  foreign  field,  can  manage  all  the 
funds  of  the  brotherhood  intended  for  that  use  in  the 
most  satisfactory  manner  possible." 

It  is  not  difficult  to  discover  in  these  suggestions 
the  germ  of  what  afterward  came  to  be  known  as 
the  Louisville  Plan,"  a  plan  which  for  a  decade 
harassed  our  missionary  movements  and  crippled 


298      Refor7nation  of  the  Nineteenth  Century 


our  missionary  progress,  v/itliout  securing  to  any 
extent  the  co-operation  of  the  anti-society  men, 
which  it  was  devised  to  effect. 

A  resohition  had  been  passed  at  the  annual  con- 
vention of  1868,  calling  for  a  semi-annual  meeting 
of  the  society  in  the  following  May,  at  St.  Louis. 
At  this  meeting,  which  was  largely  attended,  our 
missionary  problem  received  serious  attention.  -In 
spite  of  wasted  energy  and  the  illiberal  policy  of 
many  churches  the  movement  had  made  remarkable 
progress,  and  it  was  felt  by  our  progressive  leaders 
that  the  time  had  come  for  us  to  do  something  along 
missionary  lines  commensurate  with  our  numerical 
strength.  The  failure  of  the  plan  adopted  at  the 
last  general  convention  brought  from  the  correspond- 
ing secretary  an  appeal  for  a  more  efhcient  financial 
policy.  As  a  result  of  the  deliberation  of  the  con- 
vention the  following  resolution,  offered  by  W.  T. 
Moore,  was  adopted: 

Resolved^  That  a  committee  of  twenty  be  ap- 
pointed to  take  into  consideration  the  whole  ques- 
tion of  evangelization  and  report,  if  possible,  a 
scriptural  and  practical  plan  for  raising  money  and 
spreading  the  gospel,  said  committee  to  report  at 
the  Louisville  meeting  in  October  next.'' 

The  committee  appointed  was  a  strong  one.  It 
represented  not  only  the  staunch  friends  of  the  Mis- 
sionary vSociety,  but  also  men  like  Benjamin  Frank- 
lin, who  had  refused  to  co-operate  on  any  plan  that 
had  hitherto  been  proposed,  on  the  ground  that  the 
methods  employed  were   unscriptural.    The  com- 


The  Transition  Period 


299 


mittee  consisted  of  W.  T.  Moore,  W.  K.  Pendleton, 
Alexander  Procter,  Enos  Campbell,  B.  Franklin, 
Isaac  Errett,  M.  E.  Eard,  Joseph  King,  W.  A.  Beld- 
ing,  G.  W.  Eongan,  R.  Graham,  R.  R.  Sloan,  O.  A. 
Burgess,  K.  I.  Hobbs,  C.  E.  Eoos,  Jno.  S.  Sweeney, 
T.  W.  Caskey,  J.  S.  Eamar,  W.  D.  Carnes  and  J.  C. 
Reynolds — men  of  strength  and  wisdom,  every  one 
of  them.  To  these  a  representative  from  each  co- 
operative state  was  afterward  added. 

The  convention  which  assembled  at  Eouisville  in 
October,  1869,  has  become  a  landmark  in  our  mis- 
sionary history.  It  was  looked  forward  to  as  the  end 
of  all  our  unhappy  differences  over  plans,  and  the 
beginning  of  a  new  era  of  world-wide  evangelization. 
More  than  six  hundred  delegates  assembled  with  this 
prospect  in  view. 

The  committee  of  twenty  met  in  Ecfuisville  a  few 
days  before  the  time  appointed  for  the  sitting  of  the 
convention,  that  they  might  prepare  their  report 
with  prayerful  deliberation.  They  felt  deeply  the 
importance  of  the  tasks  in  hand,  and  never  did  men 
wrestle  more  earnestly  for  wisdom  and  guidance 
than  they.  I  will  allow  W.  K.  Pendleton,  a  mem- 
ber of  the  committee,  to  describe  the  struggles  of 
this  brave  body: 

''They  were  a  body  of  the  ablest  men  among  us. 
I  felt  strong  in  the  struggle  of  our  chiefs,  when  I 
stood  among  them  in  council.  I  think  we  realized 
the  situation  and  felt  both  its  responsibility  and  its 
difficulty.  But  we  went  at  the  work  prayerfully, 
hopefully  and  courageously.  The  whole  theory  of 
the  plan  was  clearly  grasped,  and  every  detail  was 


300       Reformation  of  the  Nineteenth  Century 


analyzed,  criticised  and  adjusted,  till  the  whole 
stood  before  us  clear,  consistent,  scriptural  and  satis- 
factory. It  was  an  earnest  and  a  careful  work.  I 
shall  never  forget  the  labors  of  the  night  which 
Bros.  Errett  and  Moore  and  Munnell  and  myself 
spent  on  it.  We  had  talked  it  all  over  and  agreed 
about  the  substance  of  it  in  committee  of  the  whole, 
when  it  was  referred  to  us  to  put  into  proper  shape 
and  order  and  expression.  We  had  only  a  night  in 
which  to  do  it.  We  met  in  an  upper  room  of  the 
hospitable  home  of  Winthrop  H.  Hopson,  and 
there  wrestled  all  night  for  the  inspiration  and  the 
wisdom  and  the  wit  which  we  needed.  Morning 
came  and  with  its  light  the  end  of  our  toil  and 
counsel.  We  were  satisfied  and  bore  oiir  work  back 
to  the  committee,  and  so  it  weut  to  that  convention, 
the  grandest  we  have  ever  heard."* 

The  committee  presented  in  their  report  a  plan  of 
co-operation  which,  from  the  place  of  meeting,  has 
passed  into  our  history  as  the  "lyouisville  Plan.'* 
Since  it  marks  an  epoch  in  the  cause  of  missions 
among  the  Disciples,  I  will  give  in  full  that  part  of 
the  report  which  related  to  the  plan  of  missionary  co- 
operation: 

^'i.  That  there  be  one  uniform  financial  system 
to  secure  the  means  for  missions  both  at  home  and 
abroad. 

"2.  That  to  render  this  efficient  there  be:  (a)  A 
General  Board  and  corresponding  secretary,  (b)  A 
Board  and  corresponding  secretary  for  each  state  to 
co-operate  with  the  General  Board,  (c)  District 
Boards  in  each  state  and  a  secretary  in  each  district, 
whose  duty  shall  be  to  visit  all  the  churches  in  his 

*Historical  Address  Twenty-fifth  Anniversary  A.  C.  IVI.  S. 


The  Transition  Period 


district  and  induce  them  to  accept  the  missionary 
work  as  a. part  of  their  religious  duty. 

^'3.  There  shall  be  an  annual  convention  in  each 
district,  the  business  of  which  shall  be  transacted 
by  messengers  appointed  by  the  churches;  an  An- 
nual convention  in  each  state,  the  business  of 
which  shall  be  conducted  by  messengers  sent  by  the 
churches  of  the  state,  it  being  understood,  however, 
that  two  or  more  churches,  or  all  the  churches  of  a 
district,  may  be  represented  by  messengers  mutually 
agreed  upon;  and  an  annual  General  Convention,  the 
business  of  which  shall  be  conducted  by  messengers 
from  the  state  conventions. 

"4.  The  General  Convention  shall  annually  ap- 
point nine  brethren  who,  together  with  the  corre- 
sponding secretaries  of  the  states  and  the  presidents 
of  the  state  boards,  shall  constitute  a  General  Board, 
who  shall  meet  annually  to  transact  the  general 
missionary  business  and  appoint  a  committee  of  five 
to  superintend  the  work  in  the  intervals  between 
their  annual  meeting. 

^'5.  It  shall  be  the  duty  of  the  General  Board  and 
corresponding  secretary  to  provide  for  and  superin- 
tend missionary  operations  in  destitute  places  not 
actually  in  state  and  district  organizations,  and  to 
promote  the  harmonious  co-operation  of  all  the  state 
and  district  boards  and  conventions. 

"6.  There  shall  be  also  a  State  Board  and  cor- 
responding secretary  in  each  of  the  states,  elected 
annually  by  the  me'ssengers  sent  to  the  State  Con- 
vention, and  that  it  shall  be  the  duty  of  said  boards 
and  secretaries  to  manage  the  missionary  interests  in 
their  respective  states  in  harmony  with  the  system  of 
general  co-operation. 

''7.  Each  state  shall  be  divided  into  districts  of 
suitable  limits  by  the  State  Board;  the  messengers 
from  the  churches  of  each  district  shall  elect,  at 
their  annual  conventions,  a  board  and  a  secretary; 


302       Reformation  of  the  Nineteenth  Century 

and  the  business  of  each  secretary  shall  be  to  visit 
all  the  churches  in  his  district,  and  in  co-£)peration 
with  their  own  officers  induce  them  to  contribute  and 
send  to  the  district  treasury  money  for  the  support 
of  missions. 

"8.  As  our  whole  financial  system  is  based  upon 
a  general  co-operation  of  the  churches,  we  recom- 
mend that  each  church,  over  and  above  the  sums  it 
may  contribute  for  missionary  work  under  its  imme- 
diate control,  give  a  pledge  to  pay  annually  to  its 
district  treasurer  a  definite  sum  for  other  missionary 
work,  and  that  one-half  of  such  contributions  may 
be  under  the  control  of  the  district  boards  for 
missionary  work  in  the  districts,  the  other  half  to 
be  sent  to  the  state  boards,  to  be  divided  equally 
between  it  and  the  General  Board  for  their  respective 
works;  but  this  recommendation  is  not  to  be  con- 
sidered as  precluding  a  different  disposition  of 
funds  v/hen  the  church  contributing  shall  so  de- 
cide. 

^'9.  The  churches  shall  send  reports  to  the  Dis- 
trict Boards  in  time  for  the  District  Conventions;  the 
districts  shall  send  reports  .to  the  State  Boards  in 
time  for  the  State  Conventions;  and  the  State  Boards 
shall  send  up  reports  to  the  General  Board  in  time 
for  the  general  convention,  so  that  a  report  of  all 
our  missionary  operations  may  appear  in  the  Minutes 
of  the  General  Convention. 

"10.  Each  State  Convention  shall  be  entitled  to 
two  delegates  in  the  General  Convention,  and  to  one 
additional  delegate  for  every  five  thousand  Disciples 
in  the  state." 

This  general  financial  scheme,  since  characterized 
by  one  of  our  scribes  as  "no  stronger  than  a  rope  of 
sand,"  seemed  to  exactly  meet  the  situation  that 
confronted  the  Disciples  at  that  time,  and  after  due 


The  Transition  Period  303 

deliberation  it  was  passed  without  a  dissenting  vote. 
By  this  act  the  American  Christian  Missionary  So- 
ciety ceased  to  be,  and,  in  its  stead,  sprang  np  the 
General  Christian  Missionary  Convention,  gathering 
about  it  the  hopes  of  a  great  brotherhood.  The  new 
plan  had  some  things  to  commend  it.  It  was  a 
heroic  effort  to  harmonize  the  diverging  sentiments 
of  a  growing  people.  It  recognized  the  supremacy 
of  the  church  and  provided  for  church  co-operation — 
a  principle  for  which  the  opposition  had  long  con- 
tended. It  was  so  comprehensive  as  to  exclude  none 
from  "participation  in  the  divine  duty  of  preaching 
the  gospel."  It  was  felt,  upon  its  adoption,  that  we 
would  witness  the  awakening  of  "new  interest 
among  our  people  in  missionary  work. "  "I  trust 
that  the  current  year,"  hopefully  wrote  the  editor  of 
the  Harbinger^  "may  prove  to  be  one  of  unparalleled 
activity  in  this  great  cause,  and  that  this  system 
which  rests  upon  the  basis  of  the  churches,  and 
makes  its  appeal  primarily  and  directly  to  their 
free  and  independent  co-operation,  will  become  at 
once  uniformly  adopted  and  thoroughly  carried 
out." 

The  enthusiasm  at  first  manifested  gave  promise 
of  its  triumph  over  the  old  spirit  of  opposition. 
Benj.  Franklin,  though  not  present  at  the  mceting 
of  the  committee  of  twenty,  gave  his  endorsement 
to  the  report  and  spoke  his  approval  of  the  plan 
adopted  in  the  columns  of  the  American  Christian 
Review.    He  said:  - 

"In  our  estimation  it  is  the  most  simple,  natural 
and  wise  arrangement  ever  made,  and  that  it  will 


304       Reformation  of  the  Nineteenth  Century 

commend  itself  to  all  who  desire  to  do  anything 
beyond  their  own  immediate  vicinities  for  the  spread 
of  the  gospel.  We  have  never  seen  anything  pro- 
posed that  came  near  meeting  with  the  same  appro- 
bation in  a  convention.  Nor  have  we  seen  anything 
that  we  could  give  such  an  unequivocal  approval. 
We  hope  now  that  ever}^  friend  of  evangelizing  will 
put  his  hand  to  the  work  and  push  the  work,  and  let 
us  hear  no  more  2i\^o\\.\.  plans  and  societies^  but  work. 
We  can  work  and  live,  or  refuse  to  work  and  die. 

.  We  need  nothing  now  but  work,  true  and 
honest  work,  with  determination,  faith  and  love. 
The  Ivord  put  it  into  the  heart  of  the  brethren  to 
work  while  it  is  called  to-day;  and  may  his  richest 
blessings  attend  all  our  efforts!" 

But  whatever  the  merits  of  the  "lyouisville  Plan," 
it  soon  proved  a  failure  in  one  thing  which,  above 
all  others,  was  in  the  hearts  of  its  projectors,  it 
failed  to  secure  the  co-operation  of  those  who  had 
opposed  all  our  missionary  .  efforts  in  the  past. 
"They  opposed  the  old  plan  because  it  was  not  a 
co-operation  of  churches,  and  they  opposed  the  new 
plan  because  it  was  a  co-operation  of  churches." 
Notwithstanding  his  hearty  endorsement  in  the  be- 
ginning, Mr.  Franklin,  in  a  short  time,  took  up  his 
pen  against  it,  declaring:  "We  do  not  now  go 
against  it  merely  because  it  is  not  a  good  human 
scheme,  or  because  it  did  not  succeed;  but  because  it 
is  a  human  scheme^  with  the  intention  to  go  against 
all  schemes  of  the  kind.  We  put  it  and  all  the  con- 
ventions and  human  creeds  on  the  same  footing,  and 
go  against  them  because  they  are  human;  orig- 
inated in  human  wisdom  and  not  in  the  wisdom  of 
God." 


The  Transition  Period 


It  was  now  clearly  seen  that  further  attempt  to 
secure  the  co-operation  of  these  brethren  would  be 
useless.  "They  had  set  themselves,"  to  use  the 
language  of  W.  K.  Pendleton,  "in  opposition  to  all 
forms  of  representative  gatherings — opposition  to 
conventions,  opposition  to  presidents,  opposition  to 
treasuries,  but  especially  and  above  all,  opposition 
to  corresponding  secretaries.  There  was  nothing,  it 
was  contended,  higher,  bigger,  or  more  to  be  re- 
spected than-  a  church,  qm  ecclesia^  a  congregation. " 
A  decade  of  discussion  over  plans  and  compromises 
for  the  sake  of  harmony  had  failed  of  results.  In 
1869  we  were  as  far  from  our  rightful  position 
among  the  missionary  forces  of  the  world  as  in 
1849. 
20 


V. 


THE  GROWTH  OF  A  PROGRESSIVE  SPIRIT. 

The  ^'Ivouisville  plan"  not  only  failed  to  con- 
ciliate the  anti-society  brethren,  but  what  was  more 
disastrous  to  the  cause  of  missions,  it  failed  to 
bring  financial  relief  to  the  embarrassed  treasury  of 
the  Mis^onary  Society.  The  plan  was  faultless  as  a 
theory.  As  a  literary  production  it  reflected  credit 
upon  those  who  drafted  it.  But  when  applied  to 
existing  conditions  it  would  not  work.  Churches 
which  had  been  indifferent  under  the  old  plan  re- 
mained indifferent.  Individuals  who  had  been  deaf 
to  the  appeals  of  an  unsaved  world  were  afflicted 
with  deafness  still.  The  opposition  held  aloof  from 
it  until  it  failed,  and  then  excused  themselves  for 
refusing  to  co-operate  on  the  ground  that  it  was  a 
failure. 

The  receipts  of  the  society  which,  under  the  old 
constitution,  had  averaged  about  $10,000  a  year 
during  the  previous  decade,  did  not  average  $4,000 
during  the  next  ten  years.  The  first  year  under  the 
"I^ouisville  Plan"  the  receipts,  which  had  been 
$10,910  before  they  began  meddling  with  the  con- 
stitution, fell  to  $4,529,  and  the  board  was  ultimately 
compelled  to  draw  upon  the  resources  from  the 
hymn  bocfk  fund  to  pay  the  salary  of  the  correspond- 
ing secretary.  It  was  no  fault  of  the  management 
of  our  missionary  interests  that  failure  confronted 
the  new  plan.    If  any  man  in  the  brotherhood  could 

(806) 


The  Transition  Period 


307 


have  worked  it,  Thomas  Munnell,  the  corresponding 
secretary  from  1868  to  1877,  was  that  man.  His 
talent  and  consecration,  his  phick  and  energy,  his 
wide  experience  and  administrative  ability,  fitted 
him  for  the  position,  but  could  not  wring  success 
from  an  impracticable  system.  Before  the  end  of 
the  first  year  it  began  to  look  like  the  days  of  our 
missionary  activity  were  numbered.  Good  brethren 
became  justly  alarmed  at  the  situation.  In  June, 
1870,  the  editor  of  the  Millennial  Harbinger 
wrote: 

"There  is  now  a  crisis  before  us  in  the  General 
Missionary  Society,  and  it  is  with  no  ordinary  in- 
terest we  await  the  issue.  Whatever  that  will  be  it 
will,  at  least  for  many  years  to  come,  so  far  as  we 

can  see,  be  decisive  Now  the  real  test 

is  to  come,  whether  we  are  in  heart  and  soul  a  mis- 
sionary people,  and  can  work  together  as  one  or  not. 
If  after  a  sufficient  trial  we  now  fail,  then  truly 
we  have  no  further  hope  in  that  direction.  The  sad 
truth,  sad  beyond  expression,  will  then  break  with 
all  the  force  of  unquestionable  reality  upon  us,  that 
either  we  are  not  in  convictions  and  feeling  a  mis- 
sionary people,  or  that  with  all  our  grand  plea  for 
Christian  unity  and  union  we  are  altogether  unable, 
as  a  body,  to  join  our  bands  actually  in  an  organ- 
ized, permanent  work.  Every  true  friend  of  the 
mission  cause  and  every  one  who  has  the  interests 
and  character  of  our  brotherhood  and  cause  deeply 
at  heart  should  feel  the  full  importance  of  this  crisis 
and  do  his  utmost  with  himself  and  others  to  bring 
about  a  good  result.'' 

In  spite  of  the  failures,  for  which  the  "Louisville 
Plan"  and  the  anti-society  leaders  were  responsible. 


3o8       Reformation  of  the  Nineteenth  Century 

the  interest  in  the  cause  of  missions  among  the  Dis- 
ciples survived  and  was  soon  to  manifest  itself  in 
new  forms  of  co-operation  and  over  new  fields  of 
missionary  activity.  During  this  period  of  mis- 
sionary doubt  and  despair  the  undercurrent  of 
thought  and  feeling  was  setting  strongly  toward  the 
adoption  of  more  liberal  and  aggressive  measures  for 
the  evangelization  of  the  world. 

The  year  1870,  the  most  hopeless  in  our  mission- 
ary history,  was  also  the  seed-time  of  influences 
which  were  shortly  to  awaken  us  to  a  sense  of  our 
responsibility.  Through  the  dreary  years  of  hope- 
less discussion  over  plans  the  conviction  was  deepen- 
ing and  spreading  that,  whatever  the  modus  oper- 
andi\  we  must  be  a  missionary  people  or  die,  that  a 
poor  plan  was  better  than  no  plan  at  all,  that  work 
done  after  a  faulty  model  was  preferable  to  noth- 
ing done  on  the  most  approved  apostolic  basis. 

This  sentiment  now  began  to  find  men  bold 
enough  to  become  its  champions  in  the  face  of  the 
brand  of  unsoundness  which  was  sure  to  be  inflicted 
upon  them.  We  have  seen  how  Isaac  Krrett,  dur- 
ing the  early  portion  of  this  period,  contended 
almost  alone  in  the  columns  of  the  Christian  Stand- 
ard for  a  more  liberal  and  liberalizing  policy.  From 
1869  on  he  found  himself  in  company  with  a  group 
of  editors  not  less  devoted  than  he  to  the  cause  of 
Christian  missions.  The  Apostolic  Times  appeared 
early  in  the  year,  and  though  conservative  in  many 
respects  it  recognized  the  importance  of  aggressive 
missionary  measures  to  the  life  and  growth  of  the 
Current  Reformation.    About   the  same  time  ap- 


The  Transition  Period  309 

peared  the  Gospel  Echo^  with  its  young  editoi;,  J. 
H.  Garrison,  full  of  missionary  enthusiasm,  and  the 
Christian^  under  the  management  of  T.  P.  Haley, 
G.  W.  Ivongan,  A.  Procter,  A.  B.  Jones,  B.  H.  Smith 
and  George  Plattenburg — the  two  papers  soon  to  be 
merged  into  one  and  from  St.  I^ouis  to  sound  forth  a 
call  to  missionary  co-operation.  In  Iowa,  t'ho:  Eva Jt- 
gelist^  an  obscure  little  monthly,  about  this  time 
became  a  weekly  and  soon  made  strides  toward 
metropolitan  journalism,  progressive  and  aggressive 
in  its  spirit  at  every  step  of  the  way.  The  influence 
of  these  papers  is  not  to  be  overestimated  in  the 
work  that  was  now  being  accomplished  under  the 
flag  of  truce  and  failure  that  floated  above  the 
"lyouisville  Plan." 

Another  factor  not  to  be  overlooked  was  the  influ- 
ence of  our  feeble  but  heroic  young  institutions  of 
learning,  which  were  springing  up  in  various  quar- 
ters, each  one  to  become  a  liberalizing  center.  Too 
much  cannot  be  said  for  the  work  done  by  these 
struggling,  unendowed  colleges  in  revealing  to  the 
Disciples  their  rightful  attitude  toward  measures 
and  expedients  which  were  to  insure  enlargement, 
nor  for  the  self-sacrificing  men  who  filled  their  chairs 
without  adequate  support,  that  they  might  point  a 
younger  generation  toward  a  surer  path  of  conquest. 
Realizing  the  danger  to  com^e  from  this  source  the 
conservative  forces  now  attacked  an  educated  minis- 
try, and  the  institutions  that  were  sending  them 
out,  as  they  had  previously  attacked  missionary  or- 
ganizations and  modern  expedients.  As  liberal 
views  began  to  influence  the  professors  of  our  col- 


3IO       Reformation  of  the  Nineteenth  Century 

leg£s  they  came  in  for  their  share  of  conservative 
criticism.  Even  the  sacred  memory  of  Alexander 
Campbell  and  the  hallowed  associations  of  Bethany 
were  no  barriers  to  the  iconoclasm  of  Mr.  Franklin, 
who  had  become  exceedingly  mad  at  whatever  fos- 
tered a  progressive  spirit. 

"We  do  not  disgnise  the  fact,"  he  wrote  in  the 
Review  of  1873,  "that  we  are  not  working  for  Beth- 
any College.  We  are  taking  no  interest  in  it.  We 
worked  for  it  all  the  time  till  Bro.  Campbell  died. 

But  things  have  been  occurring  all  along 
since  to  cut  our  affections  off  from  it  till  we  have  no 
sympathy  with  it.  We  do  not  believe  it  is  doing  the 
cause  any  good.  We  are  now  measuring  every 
word  we  write  and  know  the  meaning  of  every 
word.  We  can  give  reasons  for  what  we  are  saying 
to  any  extent  the  reader  may  desire.  We  shall  put 
down  a  very  few  things  briefly  here:  i.  We  have 
become  perfectly  satisfied  that  education  in  the  pop- 
ular sense  is  purely  secular  and  is  not  a  church  mat- 
ter. The  church  ought  to  be  connected  with  no 
educational  enterprise.  We  are  in  favor  of  no 
church  college.  This  Ms  a  matter  that  may  be  dis- 
cussed at  length,  but  we  Cuter  into  no  discussion  of 
it  now.  Still,  this  would  not  utterly  cut  off  our 
sympathy  with  Bethany,  other  matters  being  equal. 
2.  One  of  the  main  pleas  Alexander  Campbell  made 
for  a  college  under  the  control  of  Christians  was  in 
view  of  the  moral  training;  that  no  man  was  edu- 
cated in  the  true  sense  who  was  not  cultivated  in 
heart.  This  we  hold  to  be  as  true  as  any  principle 
yet  uttered.  To  this  end  there  should  be  sound  pro- 
fessors to  train  students  and  there  should  be  a  soimd 
chu7xh  in  the  vicinity  of  the  college  maintaining  the 
highest  order  of  morality,  order  and  discipline." 


The  Transition  Period 


In  spite  of  the  failures  that  had  attended  our 
missionary  movements,  in  spite  of  the  protests  of 
ultra-conservative  leaders  and  editors,  a  liberal,  pro- 
gressive spirit  now  spread  rapidly  among  the 
churches.  The  voice  of  the  Master  saying,  *'Go," 
was  heard  above  the  noise  of  unseemly  strife  about 
plans  in  the  execution  of  the  divine  command.  As 
our  progressive  leadership  began  to  see  more  clearly 
and  to  feel  more  deeply  the  needs  of  the  brotherhood 
they  began  to  realize  the  inadequacy  of  efforts  then 
being  made  and  set  about  at  once  to  devise  more  lib- 
eral things. 

For  lack  of  funds  the  earlier  attempts  of  the 
American  Christian  Missionary  Society  to  carry  the 
gospel  into  all  lands  had  been  given  up.  Dr.  Bar- 
clay who,  for  several  years,  hampered  by  inadequate 
support,  had  struggled  to  plant  a  mission  in  Jerusa- 
lem, was  recalled  at  the  beginning  of  the  war  by  an 
empty  treasury.  J.  O.  Beardslee,  who  had  been 
sent  to  establish  a  mission  in  Jamaica  in  1858,  after 
an  encouraging  success  of  several  years  on  that 
island,  was  compelled  at  last  to  abandon  the  enter- 
prise for  want  of  means  upon  the  part  of  the  society 
to  sustain  it  further.  All  the  energies  of  a  people 
now  numbering  nearly  a  half  million  were  being  ex- 
pended upon  the  home  field.  Nowhere  outside  our 
own  land  was  there  a  voice  raised  in  defense  of  the 
primitive  Christian  faith.  While  other  religious 
bodies  were  putting  treasure  and  brain  and  blood 
into  the  work  of  carrying  the  gospel  to  pagan  lands 
we,  who  were  loudest  in  our  professions  of  loyalty  to 


312       Reformation  of  the  Nijieteeiith  Century 

the  great  commission,  bad  utterly  failed  to  respond 
to  its  marching  orders. 

The  importance  of  a  distinctively  foreign  mission 
work  now  began  to  be  felt  among  our  representative 
preachers.  In  the  lead  stood  Isaac  Krrett.  As  he 
now  studied  the  needs  of  the  movement  he  began  to 
feel  that  not  only  the  salvation  of  the  pagan,  but  the 
salvation  of  the  church  itself,  demanded  that  we  who 
claimed  to  be  guided  by  the  will  of  the  Master,  ex- 
pressed in  his  written  Word,  should  get  in  line  with 
God  in  his  revealed  design  of  world-wide  evangeliza- 
tion. He  was  sure  that  we  would  never  take  our 
rightful  place  among  the  religious  forces  of  the  age 
until  we  enlarged  our  plans  of  conquest,  so  as  to 
embrace  all  the  nations  of  the  earth.  As  early  as 
1873  Mr.  Errett,  in  the  columns  of  the  Christian 
Standard^  advocated  the  organization  of  a  society 
that  should  turn  its  attention  exclusively  to  the  for- 
eign field.  At  the  General  Christian  Missionary 
Convention,  which  met  in  Indianapolis  that  year, 
the  importance  of  this  step  was  urged,  but  no  action 
was  then  taken. 

In  the  meanwhile,  as  men  were  meditating  over 
this  advanced  step,  and  hesitating  and  wondering 
how  it  could  be  done,  a  few  Christian  women,  at  a 
meeting  in  Indianapolis  in  the  summer  of  1874,  pro- 
posed the  organization  of  a  society  among  the  sister- 
hood of  the  church,  that  should  take  up  the  neg- 
lected work  of  missions.  Quickly  responding,  the 
Christian  Woman's  Board  of  Missions  was  organized, 
and  at  the  General  Convention,  which  met  in  Cin- 


The  Transition  Period 


cinnati  in  October,  received  the  following  recogni- 
tion at  the  hands  of  the  brethren: 

Resolved^  That  this  convention  extend  to  the 
Christian  Woman's  Board  of  Missions  recognition 
and  hearty  approval,  assured  that  it  opens  a  legiti- 
mate field  of  activity  and  usefulness  in  which  Chris- 
tian women  may  be  active  and  successful  co- operants 
of  ours  in  the  great  work  of  sending  the  gospel  into 
all  the  world.  We  pledge  ourselves  to  *'help  these 
women"  who  propose  to  "labor  with  us  in  the 
Lord." 

The  climax  of  our  missionary  movement  was 
reached  the  following  year  when  the  organization 
of  the  Foreign  Christian  Missionary  Society  was 
effected.  The  General  Convention  met  at  Louis- 
ville. Mr.  Errett,  as  president  for  that  year,  in  his 
annual  address  again  called  the  attention  of  his 
brethren  to  the  subject  that  was  on  his  heart,  remind- 
ing them  that  "no  people  had  ever  been  blessed  in 
their  home  enterprises  without  a  foreign  missionary 
spirit  and  work."  Others  joined  in  urging  forward 
the  movement.  An  earnest  brotherhood  represented 
in  the  convention  heartily  responded,  and  the  For- 
eign Christian  Missionary  Society  was  born.  It  was 
the  beginning  of  a  new  era  for  the  Disciples.  No 
sooner  did  they  enter  the  field  of  world-wide  evan- 
gelism than  phenomenal  success  attended  their 
efforts  at  home  and  their  growth  in  numbers  had 
become  the  wonder  of  the  religious  world. 

Taken  as  a  whole,  the  period  with  which  we  have 
been  dealing,  though  comparatively  fruitless  in 
itself,  was  a  most  important  one  in  the  development 


314      Refor^nation  of  the  Nineteenth  Century 

of  the  plea  for  the  restoration  of  primitive  Chris- 
tianity. At  its  beginning  the  Disciples  of  Christ 
were  in  danger  of  becoming  the  most  narrow  and 
bigoted  of  sects,  hedged  and  harassed  by  the  tradi- 
tions of  the  fathers.  At  its  close  they  were  back 
again  upon  the  foundation  that  had  given  them  their 
early  victories,  that  of  'Hhe  apostles  and  prophet.s, 
Jesus  Christ  himself  being  the  chief  cornerstone." 

Within  the  brief  period  embraced  by  the  yfears 
1866  and  1875,  t^^sy  ^lad  traveled  all  the  way  from 
^'the  bitterness  and  darkness  and  bondage  of  a  nar- 
row, opinionated  legalism,  to  the  sweetness  and 
light  of  the  liberty  where v/ith  Christ  hath  made  us 
free,"  and  in  their  new-found  liberty  were  enabled 
to  so  crystallize  the  energies  of  the  church  as  to 
launch  it  upon  an  era  of  unprecedented  prosperity, 
and  give  to  a  people,  who  had  hitherto  urged  their 
plea  in  comparative  obscurity,  a  recognized  place 
among  the  religious  forces  of  the  century. 


Period  of  Revival  of  Home 
Missions 

BBNJ.  L.  SMITH 


PERIOD  OF  REVIVAL  OF  HOME 
MISSIONS 


I. 

INTRODUCTION. 

Our  missionary  work  in  1875  ^^^^  reached  its  low- 
est ebb;  the  panic  of  1873  ^^^^  affected  all  benevo- 
lent enterprises;  the  Louisville  Plan  was  breaking  of 
its  own  weight;  the  total  receipts  for  that  year 
amounted  to  only  $4,671.10. 

In  that  darkest  hour  our  day  was  born;  the  Chris- 
tian Woman's  Board  of  Missions  had  just  been  or- 
ganized and  was  entering  upon  its  work;  in  1875 
the  Foreign  Christian  Missionary  Society  was  organ- 
ized ,  and  entered  upon  that  glorious  career  which 
means  so  much  for  our  saving  and  the  salvation  of 
the  souls  that  are  afar  off. 

The  twenty-five  years  that  have  passed  have  been 
the  years   of   expansion  and   closer  organization. 

The  history  of  the  Period  shows  the  following 
organizations  having  formed: 

Christian  Woman's  Board  of  Missions,  organized 

1874.     Presidents — Mrs.   Maria  Jameson,  Mrs.  O. 

A.  Burgess.     Corresponding  Secretaries — Mrs.  C. 

N.  Pearre,  Sarah  Wallace,  Maria  Jameson,  Sarah 

(317) 


3i8      Reformation  of  the  Nineteenth  Century 


Shortridge,  Lois  White,  Helen  E.  Moses.  Amount 
raised, 

Foreign  Christian  Missionary  Society,  organized 
1875.  Presidents — Isaac  Errett,  Charles  Louis  Loos. 
Corresponding  Secretaries — Robert  Moffett,  W.  T. 
Moore,  W.  B.  Ebbert,  A.  McLean.  Amount  raised, 
$1,292,587. 

Board  of  Church  Extension,  organized  1888. 
President — D.  O.  Smart.  Corresponding  Secreta- 
ries— F.  M.  Rains,  G.  W.  Muckley.  Amount  raised, 
$214,000. 

Board  of  Negro  Education  and  Evangelization, 
organized  1890.  President — E.  L.  Powell.  Cor- 
responding Secretary — C.  C.  Smith.  Amount 
raised,  $69,000. 

Board  of  Education,  organized  1894.  Presidents 
— W.  D.  McClintock,  J.  H.  Hardin.  Corresponding 
Secretaries — A.  A.  Allen,  Hiram  Van  Kirk. 

Board  of  Ministerial  Relief,  organized  1895. 
President — Howard  Cale.  Corresponding  Secretary 
— A.  M.  Atkinson.    Amount  raised,  $25,000. 

The  story  of  these  years  is  one  full  of  encourage- 
ment, confirming  the  promise  of  the  Word  of  God, 
''In  due  season  ye  shall  reap  if  ye  faint  not,^'  and 
showing  that  while  "Paul  may  plant  and  Apollos 
may  water,"  yet  it  is  God  that  gives  the  increase. 
The  brief  story  of  our  organized  work  is  as  follows: 

THOMAS  MUNNEI.I.'S  ADMINISTRATION. 

Thomas  Munnell  was  corresponding  secretary  of 
the  Kentucky  State  Board  of  Missions  when  he  was 


The  Revival  Period 


called  to  the  secretaryship  of  the  American  Chris- 
tian Missionary  Society. 

He  was  born  in  Ohio  county,  West  Virgina,  Feb. 
8th,  1823.  He  graduated  with  honor  from  Bethany 
College  in  1850.  He  served  as  professor  of  Ancient 
Languages  at  the  Western  Reserve  Eclectic  Institute 
(now  Hiram  College).  He  taught  in  other  schools 
and  served  as  pastor  of  the  Eighth  and  Walnut 
Street  Church,  Cincinnati,  and  as  corresponding 
secretary  of  Kentucky.  He  was  the  author  of  the 
Ivouisville  Plan,  and  on  its  adoption  by  the  conven- 
tion at  Louisville,  Ky.,  in  1868,  he  was  elected  cor- 
responding secretary  of  the  A.  C.  M.  S.,  to  carry 
that  plan  into  effect.  All  that  any  man  could  do  to 
make  that  famous  plan  a  success  Thomas  Miinnell 
did,  but  it  had  to  faiU  The  income  of  the  society 
in  those  years  was  as  follows: 


18G6  111,902.86 

1867   10,910.74 

1868   7,569.00* 

I860   7,525.50 

1870   4,529.91 

1871   4,808.15 

1872   2,801.04 

1873   4,158.89 

1874   5,172.25 

1875  ^   4,671.10 

1876   5,961.81 

1877   3,327.03 


In  1874  the  Silver  Jubilee  Convention  of  the  A. 
C.  M.  S.  was  held  at  Cincinnati;  208  delegates  were 
enrolled.    R.  M.  Bishop  was  president.    The  cor- 


The  year  of  the  adoption  of  the  L,ouisville  Plau. 


320      Reformation  of  the  Nijieteenth  Century 

responding  secretary,  Thomas  Munnell,  reported  an 
income  of  $5,172.28  for  the  year.  President  W.  K. 
Pendleton  delivered  the  historical  address,  reviewing 
the  work  of  the  quarter  century.  This  admirable 
address  was  published  in  the  minutes  of  the  conven- 
tion and  Green's  History  of  Missions. 

The  country  was  in  the  midst  of  the  financial 
panic  beginning  in  1873.  '^^^  General  Board  pre- 
sented a  report,  embracing  the  work  done  by  the 
various  state-  boards  of  missions,  and  some  work 
done  by  the  General  Board  among  the  freedmen  of 
the  South.  The  failure  of  the  Louisville  Plan, 
which  was  Newton's  law  of  gravitation  applied  to 
missions — one-half  of  all  missionary  money  raised 
to  be  used  in  the  district,  and  the  remaining  half  to 
be  sent  to  the  state  boards  and  again  divided,  one- 
half  of  the  one-half  to  be  sent  to  the  General  Board — 
may  be  attributed  to  the  proviso:  "But  this 
recommendation  is  not  to  be  considered  as  pre- 
cluding a  different  disposition  of  funds  when  the 
church  contributing  so  decided."  The  churches 
generally  "so  decided,"  and  the  district  and  state 
boards  "so  decided,"  and  the  General  Board  got 
none.  In  1874  the  state  boards  of  Ohio,  Indiana 
and  Missouri  were  the  only  ones  which  remitted  to 
the  National  Treasury,  and  the  Ivoui^ville  Plan  fell 
of  its  own  weight. 

The  work  of  Thomas  Munnell  was  identified  with 
the  Louisville  Plan — he  was  its  author  and  its  en- 
thusiastic advocate.  It  was  a  labored  effort  to 
unify  the  brotherhood  in  support  of  a  plan  for  mis- 
sion work,  and  Thomas  Munnell  was  faithful  in  his 


The  Revival  Period 


321 


day;  with  tireless  energy,  witli  faith  unfeigned  and 
with  a  zeal  that  was  admirable  he  toiled  to  make  the 
lyouisville  Plan  a  success.  One  great  trouble  was 
that  they  depended  upon  the  plan  to  do  the  work^ 
but  perpetual  motion  is  a  dream  not  yet  realized  in 
spiritual  dynamics.  Yet  he  was  brave.  In  1875, 
with  an  income  of  only  $5,961,81  for  general  home 
missions,  he  wrote:  ''The  financial  condition  of  the 
'  country  has  checked  the  flow  of  benevolence  for  mis- 
sions in  all  denominations  and  has  certainly  reduced 
our  resources  one-half,  yet  we  see  no  cause  for  dis- 
couragement.In  1877  he  received  only  $3,327.03 
in  the  general  treasury.  He  laid  the  burden  upon 
the  preachers:  "Our  ministry  as  a  class  do  not  feel 
their  personal  responsibility  in  raising  money  for 
missionary  work.  It  may  seem  very  strange  and 
anomalous  if  some  of  our  best  ministers  who  mourn 
over  our  deficiencies  are  here  to-day  without  having 
done  anything  during  the  past  year  for  missions,  and 
will  go  home  from  this  convention  and  repeat  their 
past  inefficiency  and  then  attend  the  next  conven- 
tion and  'regret  our  small  results.'  " 

Thomas  Munnell  brought  order  out  of  chaos;  he 
demonstrated  the  need  of  organization  in  our  co- 
operative mission  work  and  showed  the  failure  of  all 
plans  that  look  well  on  paper  and  begin  with — "If 
everybody  would." 

It  was  during  the  administration  of  Thomas  Mun- 
nell that  the  Christian  Woman's  Board  of  Missions 
was  organized,  October,  1874,  and  the  Foreign 
Christian  Missionary  vSociety  in  October,  1875. 

His   farewell   report    is   well     worth  quoting: 


322      Reformatio7i  of  the  Nineteenth  Century 

"Finally,  we  would  suggest  a  bare  possibility  as  to 
the  cause  of  not  doing  more  missionary  work.  Per- 
haps we  are  not  worthy  to  do  missionary  work;  per- 
haps we  are  not,  as  ministers,  fully  consecrated  to 
God;  we  may  be  depending  too  much  on  ourselves;  we 
are  not  strong  because  we  are  not  weak.  If  we 
have  not  been  really  crucified  with  Christ  it  is  im- 
possible to  reach  the  ground  he  stands  on.  lyCt  us 
go  forth,  therefore,  unto  him  without  the  camp. 
Let  us  make  our  missionary  work  a  great  success  in 
the  name  of  him  who  'counted  us  worthy,  putting  us 
into  the  ministry.'  Unless  there  is  some  chance  in 
the  future  to  do  the  proper  work  of  an  evangelist  in 
helping  to  get  things  into  better  order,  I  can  spend 
my  life  more  profitably  as  pastor  of  some  congrega- 
tion and  immeasurably  more  to  the  satisfaction  of 
my  half-forsaken  family.  If  the  convention  should 
release  me  it  would  relieve  me  of  a  heavy  load 
which  I  have  carried  without  faltering  or  com- 
plaint. I  commend  these  interests  to  the  care  of 
God  in  the  hope  that  what  little  I  have  done  in  my 
present  position  will  be  found  unto  praise  and  honor 
at  the  appearing  of  Jesus  Christ." 

The  Acting  Board  elected  F.  M.  Green  to  succeed 
Thomas  Munnell,  and  Munnell  retired  to  the  Ken- 
tucky Board  of  Missions,  to  the  pastorate  and  to 
teaching,  serving  God  faithfully,  growing  old  grace- 
fully and,  on  account  of  his  intimate  relations  with 
our  co-operative  work,  writing  a  large  name  for  him- 
self in  our  history.  He  entered  into  rest  Sept.  lo, 
1898. 

F.  M.  green's  administration. 

Francis  M.  Green  was  corresponding  secretary  of 
the  American   Christian  Missionary   Society  from 


The  Revival  Period 


323 


Jan.  I,  1878,  until  October,  1882.  He  was  born  in 
Summit  county,  Ohio,  Sept.  28,  1836.  His  father, 
Philander  Green,  was  one  of  the  pioneer  preachers 
of  the  Western  Reserve.  F.  M.  Green  confessed  his 
faith  in  Christ  when  he  was  sixteen  years 
old,  and  was  baptized  by  Dr.  W.  A.  Belding. 
He  entered  Western  Reserve  Eclectic  Institute 
(Hiram  College)  in  1856,  and  was  taught  by  James 
A.  Garfield.  He  gave  himself  to  the  ministry  of  the 
Word,  was  interested  especially  in  Sunday-school 
work,  and  became  editor  of  the  Sunday-school  Stand- 
ard and  the  Teacher'' s  Mentor^  and  later  correspond- 
ing editor  of  the  Christiait  Standard. 

The  administration  of  F.  M.  Green  as  correspond- 
ing secretary  began  in  1878.  It  was  the  lowest  ebb 
of  the  affairs  of  the  Missionary  Society.  The  income 
for  the  first  year  after  he  became  secretary  was 
$1,945.69.  A  part  of  this  was  from  the  sale  of  the 
hymn  book. 

It  was  a  day  of  small  things  in  our  mission  work. 
The  society  had  a  desk  in  the  office  of  the  Standard 
Publishing  Company.  Green  served  as  editor  of  the 
Standard  Company's  Sunday-school  publications,  as 
corresponding  editor  of  the  Christian  Standard^  and 
as  corresponding  secretary  of  the  missionary  so- 
ciety. His  annual  report  to  the  National  Convention 
of  1882,  at  Lexington,  Ky.,  was  written  after  he 
reached  I^exington. 

His  first  report  embraced  the  recommendation 
that  "special  attention  be  given  this  great  'home 
field,'  whose  harvest  is  so  richly  ripe  and  whose 
calls  are  so  imperative."    He  also  said,  ''This  year 


324      Reformation  of  the  Nineteenth  Century 

is  to  prove  us;  it  will  be  decisive  of  our  character 
and  our  destiny;  our  pride  has  been  often  wounded 
by  the  smallness  of  the  results  which  have  followed 
our  efforts;  we  have  boasted  of  our  strength  and 
numbers,  our  wealth  and  power,  but  it  is  possible  we 
have  forgotten  th-e  great  lesson  of-  God's  Word,  'ex- 
cept a  corn  of  wheat  fall  into  the  ground  and 
die,  it  abideth  alone.'  " 

Bro.  Green  writes  of  his  work  as  corresponding 
secretary:  "I  finally  convinced  the  brethren  that  an 
angel  of  paradise  could  not  make  the  lyouisville  Plan 
a  success  and  succeeded  in  getting  the  constitution 
changed  to  provide  for  a  more  businesslike  method 
of  conducting  our  work."  These  years  witnessed 
the  practical  closing  of  the  battle  for  the  liberty  of 
co-operation  in  mission  work. 

During  his  incumbency  of  the  secretaryship  F.  M. 
Green  published  four  books,  viz.,  "Green's  Sun- 
day-school Manual,"  ''Green's  Minister's  Man- 
ual," "History  of  Christian  Missions"  and  "lyife 
of  James  A.  Garfield."  He  writes:  "I  did  my 
best  for  the  society  while  I  was  secretary,  and 
whether  I  received  benedictions  or  otherwise  I  am 
tranquil." 

Since  his  resignation  in  1882  he  has  been  living 
on  his  farm,  has  represented  his  district  in  the  Ohio 
State  Senate,  has  served  as  pastor  of  the  churches  at 
Wilmington  and  Stow,  Ohio,  and  recently  has  pub- 
lished his  latest  book,  "The  L,ife  and  Writings  of 
John  F.  Rowe." 


The  Revival  Period 


325 


THE  ADMINISTRATION  OF  ROBERT  MOFFETT. 

Robert  Moffett  was  born  in  LaPorte  County,  Ind., 
Nov.  9,  1835.  Six  months  later  his  parents  moved 
to  Carroll  County,  111.,  locating  fourteen  miles  from 
the  Mississippi  River.  Here  he  received  a  common- 
school  education.  His  father,  Garner  Moffett,  was  a 
pioneer  preacher,  supporting  his  family  from  the 
farm.  He  was  enthusiastic  for  the  ancient  gospel. 
He  believed  in  education,  and  when  the  Western 
Reserve  Eclectic  Institute  (Hiram  College)  was 
opened  he  sent  three  of  his  children.  Here  Robert 
Moffett  began  his  collegiate  course  that  ended  with 
graduation  at  Bethany  in  the  class  of  1859. 

Soon  after  graduation  he  married  Miss  lyucy  A. 
Green,  only  daughter  of  A.  B.  Green,  one  of  the 
ablest  preachers  of  the  West  Reserve,  Ohio.  Three 
of  their  nine  children  are  still  living. 

Soon  after  his  marriage  he  served  as  county  evan- 
gelist of  Carroll  and  Ogle  Counties  in  Illinois,  then 
pastor  of  the  churches  at  Wooster  and  Mt.  Vernon, 
Ohio;  and  in  1869  he  became  corresponding  secre- 
tary of  the  Ohio  Christian  Missionary  Society,  serv- 
ing continuously  for  fifteen  years,  carrying,  during 
the  last  eighteen  months,  the  added  work  of  corre- 
sponding secretary  of  the  American  Christian  Mis- 
sionary Society.  The  General  Board  was  served  by 
him  as  corresponding  secretary  from  Oct.  i,  1882, 
until  Jan.  i,  1893,  then  one  year  as  evangelist  of  the 
Ontario  co-operation,  then  again  corresponding  sec- 
retary of  the  Ohio  Society,  continuing  until  July  i, 
1899. 


326      Reformation  of  the  Nineteenth  Century 

In  1875  moved  to  715  IvOgan  Avenue,  Cleve- 
land. Here  for  nearly  a  quarter  century  in  a  small 
room  have  been  worked  out  the  plans  in  the  interest 
of  our  missions,  and  from  that  little  room  have  gone 
out  the  most  earnest  appeals  for  their  advancement. 

Robert  Moffett  owns  a  comfortable,  modest  home 
in  Cleveland.  He  pays  taxes  on  some  other  unre- 
munerative  property.  So  meager  has  been  his  sal- 
ary and  so  many  the  calls  of  the  brotherhood  upon 
him  to  help  in  all  benevolent  work  in  all  parts  of 
the  country,  that  he  has  nothing  to  show  in  this 
world's  goods  as  coming  from  remuneration  for  his 
services.  I^ike  many  another  preacher,  he  has  spent 
himself  for  others. 

Robert  Moffett  was  a  great  secretary.  As  a 
preacher  he  was  the  peer  of  the  strong  men  whom 
we  call  the  fathers.  There  does  not  live  among  us 
to-day  a  man  who  can  preach  stronger  or  better  ser- 
mons on  the  distinctive  teaching  of  the  Disciples  of 
Christ  than  Robert  Moffett. 

His  administration  as  corresponding  secretary  of 
the  American  Christian  Missionary  Society  began 
Oct.  I,  1882.  The  previous  year  there  had  been 
raised  about  $4,000  cash.  There  was  a  balance  in 
the  treasury  of  $284.81,  and  indebtedness  amounting 
to  $400.  The  members  of  the  Lexington  Conven- 
tion (1882)  had  pledged  about  $1,400  a  year  for  five 
years;  the  other  source  of  income  was  dividends 
from  the  various  State  treasuries.  The  I^exington 
Convention  had  authorized  a  call  for  a  general  col- 
lection from  the  churches  in  December,  1882.  Six 
churches  responded,  three  of  them  as  a  result  of  a 


The  Revival  Period 


327 


personal  visit  from  the  secretary.  The  people  were 
indifferent  to  the  claims  of  general  Home  Missions; 
the  secretary  felt  that  he  was  asked  to  "make  brick 
without  straw."  The  ten  years  of  Robert  Moffett's 
secretaryship  were  years  of  growth.  The  receipts 
were  $4,161.73  in  1883,  and  $21,591.38  in  1893, 
the  total  $142,385.05. 

The  offerings  increased  in  other  directions  from 
$1,882.53  1S83  to  $17,298.53  in  1893.  New  mis- 
sions were  established  annually.  Special  funds  were 
raised  for  buildings  in  Washington,  D.  C,  Boston, 
Chattanooga,  Tenn.,  and  Pomona,  Cal. 

A  large  part  of  Moffett's  service  was  in  canvassing 
the  stronger  churches  in  Ohio,  Indiana,  Illinois, 
Kentucky,  Iowa  and  Missouri;  visiting  churches 
whose  pastors  were  molders  of  public  opinion,  and 
so  effective  were  his  visits  that  the  treasury  has  sel- 
dom failed  to  receive  offerings  from  that  day  to  this. 

During  his  term  the  Board  of  Church  Extension 
was  organized,  first  as  a  standing  committee  (1883), 
then  as  a  board  (1888). 

In  1890  "Children's  Day  for  Home  Missions" 
was  inaugurated,  yielding  $350  in  1889  and  $2,213 
in  1892.  It  was  dropped  in  1894  and  revived  in 
1898. 

In  1890  the  Board  of  Negro  Education  and  Evan- 
gelization was  organized,  and  the  Southern  Chris- 
tian Institute  was  enlarged  and  put  under  the  care 
of  this  board  during  Moffett's  administration. 

The  board  planted  or  helped  many  of  what  are 
now  prosperous  churches  during  the  decade  that 
Moffett  superintended  the  work;  196  churches  were 


328      Reformation  of  the  Nineteenth  Century 

organized  and  many  others  were  helped  in  the  time 
of  weakness  to  self-support. 

The  sorest  trial  was  the  constantly  empty  treas- 
ury. Hundreds  of  appeals  had  to  go  unanswered, 
and  there  were  those  at  every  annual  convention 
who  demanded  that  the  board  *'make  more  brick 
without  straw."  The  board  was  economical,  and 
over  his  work  the  church  is  already  pronouncing  the 
plaudit:   "Well  done,  good  and  faithful  servant." 

JOHN  H.  HARDIN'S  ADMINISTRATION. 

John  Huffman  Hardin  was  born  Nov.  21,  1848,  in 
Trimble  County,  Ky.  Like  most  good  preachers  he 
was  the  child  of  parents  poor  in  this  world's  goods 
but  rich  in  Christian  character.  He  had  but  slight 
school  advantages  in  youth,  but  in  after  years  at- 
tended Kentucky  University,  and  later  the  Missouri 
State  University.  He  has  been  a  constant  reader 
and  has  attained  a  very  respectable  scholarship. 

He  was  baptized  in  1864  ^"^^  began  to  preach  be-, 
fore  he  was  twenty  years  old.  He  wasvordained  in 
1 87 1,  served  as  pastor  of  the  churches  at  Columbia, 
Ky.,  Madison,  Ind.  (where  he  baptized  the  writer), 
at  Mexico,  Mo.,  and  at  Hannibal,  Mo.  He  served 
six  years  as  State  Sunday-school  evangelist  of  Mis- 
souri and  then  as  corresponding  secretary  of  the 
Missouri  State  Board  of  Missions. 

In  1892  he  was  elected  associate  secretary  of  the 
General  Society,  and  in  1893  was  promoted  to  be 
corresponding  secretary. 

His  administration  fell  upon  the  years  of  the 
panic,  1893,  94  and  95,  and  yet  he  held  heroically 


The  Revival  Period 


329 


on  with  his  work  and  brought  it  through.    He,  as 
associate  secretary,  took  especial  charge  of  the  offer- 
ing of  the  Sunday-schools,  and  secured,  in  1893, 
largest  offering  that  ever  came  to  the  General  Board 
from  that  source. 

He  planned  the  Divinity  House  at  Chicago  Uni- 
versity and  secured  its  inauguration. 

He  recommended  the  unification  of  all  our  home 
missionary  work,  which  is  being  done  as  rapidly  as 
possible,  following  the  lines  marked  by  the  Spring- 
field Convention. 

J.  H.  Hardin  revived  the  work  of  city  evangeliza- 
tion; the  conference  on  city  evangelization;  located 
E.  W.  Darst  in  Chicago,  and  gave  an  impetus  to  the 
whole  scheme  of  city  evangelization. 

In  1895  J-  Hardin  was  called  to  the  presidency 
of  Eureka  College  and  resigned  the  secretaryship  of 
the  society.  Here  he  has  done  some  of  the  best 
work  of  his  life. 

THE  PRESENT  ADMINISTRATION. 

The  history  of  the  last  three  years,  covering  the 
administration  of  the  present  secretary,  Benjamin  L. 
Smith,  is  too  new  to  be  written.  Its  heart-cry  is, 
"Home  Missions  to  the  Front,"  and  its  record  will 
be  the  story  of  the  effort  to  redeem  our  general  home 
missionary  work  from  its  position  of  neglect  and 
place  it  at  the  forefront  of  all  the  aggressive  work  of 
the  Church  of  Christ. 

Benjamin  L.  Smith  was  elected  corresponding  sec- 
retary of  the  American  Christian  Missionary  Society 


330      Reformation  of  the  Nineteenth  Century 

at  the  Dallas  Convention,  October,  1895.  He  as- 
sumed charge  of  the  work  December  i,  1895,  having 
W.  H.  Cannon  as  assistant  secretary  for  one  month. 

At  the  convention  held  at  Springfield,  111.,  in 
October,  1896,  the  society  was  reported  out  of  debt, 
the  first  time  in  years. 

The  Springfield  Convention  recommended  the  uni- 
fication of  all  Home  Mission  work  by  making  all 
State  and  district  societies  auxiliary  to  the  American 
Christian  Mi.^ionary  Society  and  asking  all  these 
societies  to  report  their  work  to  the  National  Society 
that  it  might  be  incorporated  in  the  general  report. 
This  unification  is  gradually  taking  place. 

The  Indianapolis  Convention  unified  the  work 
still  more  by  uniting  the  collection  for  the  Board  of 
Negro  Education  and  Evangelization  with  that  for 
general  Home  Missions.  Both  secretaries  were  to 
represent  both  works. 

In  carrying  out  this  plan,  C.  C.  Smith  was  elected 
associate  secretary  of  the  American  Christian  Mis- 
sionary Society  and  does  splendid  service  in  bring- 
ing Home  Missions  to  the  front. 

During  the  last  year  the  results  have  been  most 
gratifying.  The  board  reported  last  year  109  mis- 
sionaries at  work  the  whole  or  a  part  of  the  time; 
aggregate  amount  of  missionary  work  done,  loi 
years;  visited  and  helped  820  places;  organized  63 
churches;  baptized  6,046  persons;  had  3,950  acces- 
sions otherwise;  total  additions  last  year,  9,996;  have 
planned  and  assisted  in  building  14  houses  of  wor- 
ship. *'By  their  fruits  ye  shall  know  them." 
Grand   total,  including   work   done  by  all  State 


The  Revival  Period 


331 


Boards,  we  have:  Years'  work,  181;  number  of 
workers,  299;  number  of  places  where  work  has 
beeu  done,  1,260;  number  of  churches  organized, 
234;  number  of  Bible  schools  organized,  203;  grand 
total  of  additions,  19,617;  of  which  11,780  are  by 
baptism. 

The  board  is  now  helping  the  State  Boards  of 
New  England,  New  York,  Eastern  and  Western 
Pennsylvania,  West  Virginia,  Virginia,  North  Caro- 
lina, South  Carolina,  Maryland  and  District  of 
Columbia,  Georgia,  Florida,  Alabama,  Mississippi, 
Louisiana,  Arkansas,  Indiana,  Indian  Territory, 
Texas,  New  Mexico,  Oklahoma,  Southern  Califor- 
nia, Northern  California,  Oregon,  Washington, 
North  Dakota,  Nebraska,  Kansas,  Minnesota,  Wis- 
consin, Michigan,  Ontario,  thirty-two  contracts  in 
all,  by  which  we  quicken  the  local  workers  to  larger 
efforts;  no  missionary  money  expended  has  been 
more  fruitful  in  results  than  the  help  given  our 
weaker  State  Boards. 


II. 


THE  EXPANSION  OF  OUR  MISSIONARY 
WORK. 

THE  SUBORDINATE  BOARDS  OK  THE  AMERICAN 
CHRISTIAN  MISSIONARY  SOCIETY. 

The  first  subordinate  Board  organized  under  the 
charter  of  the  American  Christian  Missionary  So- 
ciety was  the  Board  of  Church  Extension. 

CHURCH  EXTENSION. 

Francis  M.  Rains  was  the  first  secretary  of  Church 
Extension,  beginning  in  November,  1888,  and  con- 
tinuing until  January,  1891.  His  work  gave  the 
Church  Extension  Fund  an  impetus  and  an  influence 
that  continues  until  the  present.  He  increased 
the  offering  every  year  that  •  he  served  as  secre- 
tary. 

He  was  followed  by  Geo.  W.  Muckley,  beginning 
January  i,  1891,  and  continuing  until  the  pres- 
ent. He  has  been  indefatigable  in  his  service  of 
this  fund. 

The  Board  of  Church  Extension  of  the  American 
Christian  Missionary  Society  was  created  at  the  Na- 
tional Christian  Missionary  Convention  which  met  in 
Springfield,  111.,  in  October,  1888.  This  provided 
for  a  board  to  be  located  in  Kansas  City,  Mo. ,  charged 

with  the  duty  of  raising  and  administering  a  loan 

(332) 


The  Revival  Period 


333 


fund  for  the  aid  and  relief  of  our  churcjies  in  the 
United  States  and  Canada  unable  to  provide  them- 
selves with  houses  of  worship  without  assistance; 
also  to  prepare  for  making  the  w^ork  of  the  evan- 
gelist permanent,  by  assuring  the  newly  organized 
congregation  of  a  home  at  once,  when  proper 
investigation  proved  that  the  mission  was  worthy  of 
aid  and  could  not  build  alone. 

Five  years  previous  to  the  organization  of  the 
present  board  in  Kansas  City,  Robert  Moffett,  cor- 
responding secretary,  at  the  National  Convention, 
Cincinnati,  October,  1883,  recommended: 

^  'Many  calls  have  come  to  us  for  aid  to  build  houses  of 
worship.  To  all  these  we  have  given  but  one  answer, 
viz.,  that  we  cannot  use  regular  missionary  funds  to 
build  houses  of  worship.  Wichita,  Lawrence,  To- 
peka  and  Atchison,  Kansas;  Richland  Center,  Wis- 
consin; Pueblo,  Colorado;  Jackson,  Mississippi; 
Chattanooga,  Tennessee,  are  prominent  among  the 
many  places  where  efforts  are  being  made  to  buy  or 
build  church  edifices,  and  where  foreign  aid  will  be 
necessary.  Indeed,  in  many  important  places  the 
want  of  a  suitable  place  of  worship  is  the  chief  hin- 
drance to  success. 

"In  view  of  this  fact,  your  board  has  thought  it 
advisable  to  begin  the  creation  of  a  fund  to  be  known 
as  the  Church  Extension  Fund,  the  principal  of 
which  shall  be  loaned  upon  easy  terms  to  such  weak 
churches  and  mission  stations  as  may  stand  in  need 
of  such  aid.  A  note  has  been  prepared  for  general 
circulation,  payable  when  $5,000  shall  have  been 
subscribed,  and  should  be  circulated  for  signatures 
during  the  ensuing  year." 

A  committee  on  Church  Extension  was  appointed. 


334      Reformation  of  the  Nineteenth  Century 

composed  of  the  following  brethren:  D.  R.  Van  Bus- 
kirk,  of  Indiana,  president;  F.  M.  Drake,  of  Iowa; 
John  N.  Dalby,  of  Missouri;  A.  I.  Hobbs,  of  Ken- 
tucky, and  Timoth}^  Coop,  of  England.  Later  on 
in  the  convention  the  following  report  was  made  by 
the  committee: 

"Your  committee  to  whom  was  referred  the  ques- 
tion of  a  Church  Extension  Fund  considered  the 
same  and  beg  leave  to  report: 

"i.  We  are  impressed  with  a  conviction  of  the 
pressing  need  of  such  a  fund  as  an  aid  to  weak  and 
struggling  churches  striving  in  the  face  of  discour- 
agements to  erect  houses  of  worship.  In  many 
cases  a  little  timely  aid  would  enable  such  churches 
not  only  to  become  self-sustaining,  but  in  time  to 
become  helpful  to  others. 

"2.  We  recommend  that  such  fund  be  used  only 
as  loans  to  churches  needing  such  aid,  at  a  reason- 
able rate  of  interest,  and  only  in  such  amounts 
as  may  be  amply  secured  by  the  church  prop- 
erty. 

"3.  That  this  fund  be  designated  the  Church  Ex- 
tension Fund,  and  that  donations  and  bequests  be 
solicited  for  the  creation  of  this  fund. 

"4.  That  a  committee  of  five  members  be  elected, 
two  of  them  for  five  years  and  three  of  them  for  three 
years,  who  shall  have  in  charge  the  loans  from  said 
fund,  and  the  securing  and  collection  thereof.  They 
shall  report  from  time  to  time  to  the  acting  board  of 
managers,  and  shall  pay  over  all  money  collected, 
and  place  all  securities  in  the  hands  of  the  treasurer 
of  this  convention,  and  the  acting  board  shall  pay 
out  money  upon  the  recommendation  of  said  com- 
mittee." 

This  report  having  been  concurred  in  by  the  con- 


The  Revival  Period 


335 


vention,  A.  I.  Hobbs,  on  behalf  of  the  committee  on 
Church  Extension  Fund,  reported  the  following  as 
the  committee  of  five  authorized  by  its  first  report: 
C.  H.  Gould,  of  Cincinnati,  O.;  S.  G.  Boyd,  of  Cov- 
ington, Ky.;  Henry  Ranshaw,  of  Covington,  Ky.; 
Paris  C.  Brown,  of  Newport,  Ky.,  and  A.  S.  lyudlow, 
of  Cincinnati,  O. 

The  first  subscriptions  made  to  this  fund  were 
then  given  as  follows:  Joseph  Smith,  Jr.,  of  Cincin- 
nati, O.,  $i,ooo;  Timothy  Coop,  of  England,  $i,ooo; 
F.  M.  Drake,  of  Iowa,  $i,ooo,  andW.  S.  Dickinson, 
of  Cincinnati,  Ohio,  $500. 

WORK  DONE. 

The  first  report  of  the  committee  on  Church  Ex- 
tension Fund  was  made  the  following  year,  which 
showed  that  $2,105  had  been  received  arid  three 
loans  made.  Under  the  management  of  this  com- 
mittee in  three  years  $4,711.83  was  collected 
and  ten  loans  were  made  in  eight  different  states. 

THE  ORGANIZATION  OF  THE  PRESENT  BOARD. 

The  National  Convention  which  was  held  in 
Springfield,  111.,  in  October;  1888,  recommended  the 
creation  of  a  separate  Board  of  Church  Extension. 
Accordingly,  article  VII  of  the  constitution  of  the 
American  Christian  Missionary  Society  was  en- 
acted, which  read  as  follows: 

*'The  society  shall  annually  elect  seven  breth- 
ren to  serve  as  a  Board  of  Church  Exten- 
sion, five  of  whom  shall  reside  in  or  near  Kansas 


336       Reformation  of  the  Nineteenth  Century 


City.  They  shall  have  control  of  all  funds  raised 
to  be  loaned  to  the  churches  needing  assistance  in 
building  houses  of  worship.  They  shall  have 
power  to  raise  and  collect  funds  for  this  purpose, 
and  for  necessary  expenses  incurred  in  the  manage- 
ment of  the  fund.  They  shall*  appoint  their  own 
meetings,  make  rules  for  their  government,  elect 
their  own  officers,  including  a  treasurer,  w^ho  shall 
give  bond  and  report  annually  to  the  auditor  and 
treasurer  of  the  society.  The  Church  Extension 
Board  shall  report  at  the  annual  meeting  of  the  so- 
ciety. All  expenses  of  the  board  shall  be  met  from 
the  Church  Extension  Fund,  but  no  part  of  the 
principal  shall  be  used  for  this  purpose." 

A  board  of  seven  men  was  elected  at  this  conven- 
tion, whose  names  are  as  follows:  T.  P.  Haley, 
David  O.  Smart,  T..R.  Bryan,  Ivangston  Bacon,  E. 
P.  Graves,  W.  O.  Thomas,  all  of  Kansas  City,  Mo., 
and  G.  A.  Hoffmann,  of  St.  Louis,  Mo.  D.  O. 
Smart  was  elected  the  first  president  of  the  board 
and  has  served  in  that  capacity  ever  since.  T.  R. 
Bryan  has  also  served  as  treasurer  since  the  begin- 
ning. W.  O.  Thomas  was  the  first  attorney  of  th? 
board  and  served  until  May  i,  1889,  at  which  tim? 
he  resigned,  and  in  June  Langston  Bacon  was  elected 
and  has  been  the  attorney  of  the  board  since  that 
time.  The  amount  in  the  Extension  fund  which,  at 
this  time,  was  turned  over  to  the  board  at  Kansas 
City,  was  $10,662.80.  The  amount  in  the  fund  to- 
day is,  in  round  numbers,  $158,000. 

At  the  time  the  board  was  elected  there  had  been 
22  loans  made  in  12  states  and  territories.  Since 
that  time  over  400  loans  have  been  made,  125  of 


The  Revival  Period  337 

which  have  been  paid  off,  and  over  $100,000  has 
been  returned  from  loans  and  interest  and  has  gone 
out  on  its  second  and  some  on  its  third  round  of 
service. 

In  1890  the  rate  of  interest  was  changed  from  six 
per  cent,  to  four  per  cent.,  and  the  limit  of  the 
largest  loan  was  placed  at  $1,000  instead  of  $500. 

THE  PLAX  AND  MAXAGEMEXT. 

The  Church  Extension  Fund  is  loaned  for  five 
years,  to  be  returned  in  equal  annual  installments 
within  five  years  or  sooner  if  the  mission  church  so 
desires.  The  board  requires  first  mortgage  security 
with  an  absolutely  clear  title,  and  the  house  must 
be  insured  against  fire  and  tornadoes.  While  the 
board  takes  the  first  mortgage,  it  is  not  with  the 
object  of  foreclosing  the  mortgage  at  the  end  of  the 
five  years  if  the  mission  church  is  doing  its  best  to 
return  the  money.  The  fund  is  made  helpful 
in  every  way  to  get  the  mission  church  on  its 
feet. 

On  December  i,  1894,  the  work  having  so  grown 
in  importance,  the  board  found  it  absolutely  neces- 
sary to  employ  T.  R.  Bryan  for  all  of  his  time  as 
treasurer,  office  secretary  and  bookkeeper,  and  to  ex- 
amine every  title,  deed  and  article  of  incorporation, 
insurance  policy,  etc.  He  has  entire  charge  of  the 
administration  of  the  fund  in  the  way  of  loaning  it 
and  collecting  it  in  a  proper  and  businesslike  ^^^ay. 
When  a  difficult  point  arises  in  llie  examination  of 
any  legal  document  Mr.  Bacon,  the  attorney,  passes 
upon  it. 

22 


338       Reformation  of  tJie^ Nineteenth  Century 

By  recommendation  of  the  National  Convention  at 
Indianapolis,  and  by  fnrther  recommendation  of  the 
Convention  at  Chattanooga,  Tenn.,  it  was  urged 
upon  our  board  and  brotherhood  to  co-operate  dili- 
gently in  lifting  the  fund  to  $250,000  by  the  close  of 
1900,  because  of  the  fact  that  we  have  over  2,500 
unhoused  missions  in  the  United  States. 

THE  BOARD  OF  NEGRO  EVANGELIZATION  AND 
EDUCATION. 

The  Board  of  Negro  Evangelization  and  Educa- 
tion was  organized  in  1890,  and  was  without  a  sec- 
retary during  its  first  year. 

The  first  year  showed  the  receipts  to  be  $35.00; 
after  the  expenses  had  been  paid  $6.10  was  left. 
January  i,  1892,  C.  C.  Smith  became  the  representa- 
tive of  this  work. 

C.  C.  Smith  is  the  son  of  John  T.  Smith,  an  effec- 
tive preacher  of  the.  primitive  gospel.  C.  C.  Smith 
was  trained  at  Hiram  College,  Ohio,  in  the  days 
when  Garfield  and  Almeda  Booth  were  teachers 
and  enjoyed  the  Hiram  fellowship  in  its  brightest 
days. 

He  began  his  ministry  in  1866,  preaching  three 
years  for  country  churches.  In  1869  he  was  called 
to  the  church  at  Youngstown,  Ohio,  where  he  re- 
mained seven  years  and  built  during  that  time  their 
new  church  house,  costing  twenty-nine  thousand 
dollars.  In  1876  he  was  called  to  Akron,  Ohio, 
where  his  pastorate  continued  eight  years  and  where 
he  led  the  church  to  larger  work  on  missionary  lines, 


The  Revival  Period 


339 


culminating  in  an  offering  in  1883  of  fifteen  hundred 
dollars  for  missionary  work.  In  1884  ^^^^  acting 
board  of  the  American  Christian  Missionary  Society 
sent  him  to  Milwaukee,  Wisconsin,  to  organize  a 
church.  The  result  of  his  two  years'  work  there  was 
the  splendid  little  church  at  Milwaukee,  which  is  a 
star  in  the  crown  of  the  society.  Reserved  as  evan- 
gelist of  Southern  California  for  one  year.  In  1887 
he  became  the  minister  of  the  church  at  Massillon, 
Ohio,  where  he  built  a  church  house  and  remained 
until  1892,  v/hen  he  was  called  by  the  Board  of 
Negro  Evangelization  and  Education  to  become  its 
secretary,  and  in  which  work  he  has  continued  until 
now.  Bro.  Smith's  work  as  secretary  of  negro  mis- 
sion work  is  conspicuous  for  its  wisdom  and  pru- 
dence. He  has  dignified  and  exalted  that  w^ork 
until  to-day  it  has  the  sympathy  of  large  numbers  of 
our  people.  In  1896  the  collection  for  negro  work 
was  united  with  the  general  offering  for  Home  Mis- 
sions, the  Board  of  Negro  Evangelization  and  Edu- 
cation to  receive  twenty  per  cent,  of  the  offerings  for 
Home  Mission  work,  and  C.  C.  Smith  became  asso- 
ciate secretary  of  Home  Missions. 

The  board  of  negro  work  has  its  headquarters  at 
Louisville,  Ky.,  and  is  as  follows:  President,  E.  L. 
Powell;  secretary,  W.  J.  Loos;  treasurer,  H.  L. 
vStone;  J.  P.  Torbitt,  J.  C.  Slierley,  (zco.  Darsie, 
W.  vS.  Giltner;  corresponding  secretary,  Clayton  C. 
Smith. 

The  work  of  the  board  is  largely  educational.  It 
maintains  the  Bible  School  at  Louisville,  Ky. ,  for 
training  young  colored  men  for  the  ministry.  Of 


340       Refonnation  of  the  Nineteeiith  Century 


this  school  A.  J.  Thompson,  A.  M.,  is  the  efficient 
president,  he  is  assisted  by  Octavius  Singleton. 
This  school  has  a  record  of  which  it  may  well  be 
proud. 

The  second  great  school  is  the  Southern  Christian 
Institute  at  Edwards,  Miss.,  under  the  presidency  of 
J.  B.  lychman,  with  six  assistant  teachers,  with  an 
industrial  department  where  training  is  given  in  the 
different  trades,  and  a  large  plantation  on  which 
needy  students  can  earn  their  way  to  an  educa- 
tion. 

This  school  is  a  great  light  shining  in  the  dark- 
ness of  that  Southland,  leading  many  colored  men 
and  women  through  industrial  education  toward  per- 
sonal safety.  The  third  great  school  maintained  by 
this  board  is  the  Lum  Graded  School  at  Lum,  Ala- 
bama, under  the  care  of  Robert  Brooks,  a  graduate 
of  the  Southern  Christian  Institute.  It  is  doing  a 
splendid  work  in  a  needy  field  in  the  black  belt  of 
Alabama. 

A  great  test  of  the  work  is  its  reception  by  the 
white  people  of  the  South.  Those  who  opposed 
this  work  in  the  beginning  are  its  best  friends  now. 
They  say  our  schools  have  changed  the  social  and 
moral  life  of  the  negroes  coming  under  their  influ- 
ence. The  Southern  people  speak  of  it  as  a  social 
revolution. 

The  board  maintains  from  five  to  eight  evangelists 
in  the  Southern  fields.  They  have  done  fairly  well, 
but  the  great  need  is  trained  evangelists,  and  it  is 
necessary  to  raise  up  a  body  of  stronger  men  among 
these  people.    There  are  at  least  thirty  colored  men 


The  Revival  Period 


341 


who  were  trained  in  our  schools,  who  are  now 
preaching  the  primitive  gospel.  It  will  delight  our 
brethren  to  know  that  the  simple  primitive  gospel  is 
proving  itself  adapted  to  the  colored  people.  Other 
forms  of  faith  appeal  to  their  feelings;  they  are 
impulsive.  The  Calvinistic  faith  is  too  cold,  but  the 
New  Testament  faith,  not  a  religion  of  mere  feeling, 
but  warmed  with  divine  love,  can  be  easily  under- 
stood, and  can  and  does  enter  into*  and  control  the 
daily  lives  of  their  "brethren  in  ebony." 

In  1896  the  offering  for  Negro  Evangelization 
and  Education  was  merged  into  the  May  offering  for 
general  Home  Missions.  Special  gifts  afe  always  in 
order  for  this  great  and  needed  work. 

BOARD  OF  EDUCATION. 

The  next  great  forward  movement  among  our  people 
will  be  the  proper  endowment  of  some  of  our  educa- 
tional institutions.  The  weakest  point  in  our  whole 
line  to-day  is  that  presented  by  our  colleges.  This 
subject  is  pressing  upon  our  people  for  consideration. 
The  Board  of  Education  is  the  co-operation  of  lead- 
ing colleges  among  us  for  the  advocacy  of  the 
cause  of  education  and  for  the  aid  of  our  col- 
leges. At  present  the  board  consists  of  the  follow- 
ing: 

MEMBERS  OF  BOARD  OF  EDUCATION. 

J.  H.  Hardin,  president.  Eureka  College;  Hiram 
Van  Kirk,  secretary.  Divinity  House,  Chicago  Uni- 
versity; IVIrs.  A.  A.  Forrest,  Butler  College;  E.  V. 
Zollars,  Hiram  College,  B.  C.  Deweese,  Kentucky 


342       Reformation  of  the  Nineteenth  Century 

University;  O.  T.  Morgan,  University  of  Chicago;  J. 
B.  Sweeney,  Add-Ran  University. 

Its  work  is  to  create  interest  in  the  work  of  edu- 
cation, to  aid  our  colleges  in  securing  endowment. 
It  hopes  for  a  general  secretary  to  push  forward  these 
interests  before  the  brotherhood. 

Our  educational  board  would  claim  that  the  rela- 
tion of  our  people  to  the  cause  of  education  is  log- 
ically one  of  hearty  support.  Our  religious  position 
commits  us  in  the  strongest  possible  way  to  the 
cause  of  education. 

To  go  *'back  to  Christ"  means  to  magnify  the 
importance  of  education.  Salvation  begins  in  in- 
struction. The  Disciples  have  opposed  the  doctrine 
of  conversion  by  abstract  operation  of  the  Spirit. 
Men  must  hear,  understand,  believe  and  obey.  All 
this  involves  education.  We  hold  that  Christian 
faith  is  personal,  both  in  object  and  subject.  It  is 
progressive  and  should  be  constantly  enlarging. 
Our  view  makes  the  continuous  development  of  faith 
dependent  upon  education. 

The  church  is  a  school  for  the  development  of 
character;  thus  the  church  is  an  educational  institu- 
tion. 

Our  view  of  the  Bible  compels  us  to  champion 
the  cause  of  education.  The  Bible  is  not  a  fetish, 
not  an  object  of  idolatrous  worship,  not  a  mystery  to 
be  cherished  with  superstition.  It  is  the  revelation 
of  God  to  man,  a  revelation  addressed  to  man's  un- 
derstanding, to  be  read  and  understood  like  any 
other  book  addressed  to  the  understanding.  It  has 
its  divisions,  and  is  related  to  the  languages,  cus- 


The  Revival  Period 


343 


toms  and  history  of  the  times  in  which  it  appeared. 
A  knowledge  of  all  these  things  becomes  immensely 
important.    This  means  education. 

The  Disciples  of  Christ  have  been  from  the  be- 
ginning of  their  religious  movement,  both  theoret- 
ically and  practically,  an  educational  people.  The 
first  clear  lines  of  the  movement  were  formed  around 
that  splendid  institution — Bethany  College.  The 
first  in  the  world  to  make  the  Bible  the  basis  of  its 
educational  scheme,  this  college  is  now  being  uncon- 
sciously followed  in  this  feature  by  many  who  have 
never  heard  even  the  name  of  the  historic  temple 
on  the  banks  of  the  Buffalo.  It  is  safe  to  say  that 
without  Bethany  College  and  the  other  institutions 
which  soon  grew  up  in  different  parts  of  the  coun- 
try after  her  image  and  likeness,  the  restoration 
movement  of  the  nineteenth  century  would  have  been 
a  failure. 

BOARD  OF  MINISTERIAL  RELIEF. 

The  Board  of  Ministerial  Relief  was  organ- 
ized at  the  National  Convention  at  Dallas,  Texas,  in 
1895. 

J.  H.  Hardin  presented  the  following  to  the  Gen- 
eral Board: 

Whereas,  There  is  a  necessity  for  some  more 
adequate  provision  for  our  own  disabled  preachers, 
and  the  relief  of  the  destitute  widows  and  children  of 
deceased  preachers;  and. 

Whereas,  The  Lord  has  put  it  into  the  heart 
of  Bro.  A.  M.  Atkinson  to  take  steps  to  greatly 


344     Reformation  of  the  Ninetee^ith  Century 

enlarge  our  Ministerial  Relief  Fund;  therefore, 
be  it 

Resolved^  That  a  committee  of  five  be  appointed 
to  submit  an  amendment  to  our  constitution  as  the 
basis  for  such  curatorship,  or  board  of  control,  as 
may  be  deemed  necessary  to  the  effectiveness  of  this 
important  feature  of  our  work. 

The  committee  appointed  by  the  General 
Board  presented  the  following  report  to  the  con- 
vention: 

1.  That  we  recommend  the  organization  of  the 
Ministerial  Relief  Fund  of  the  Christian  Church  as 
one  of  the  departments  of  work  of  the  General 
Christian  Missionary  Convention. 

2.  That  we  recommend  the  following  change  in 
the  constitution  of  the  convention: 

"Article  IX.  The  convention  shall  elect  annually 
nine  brethren  to  serve  as  a  Board  of  Ministe- 
rial Relief  of  the  Christian  Church,  five  of 
whom  shall  reside  in  or  near  Indianapolis,  In- 
diana. 

"This  board  shall  have  authority  to  raise  and  col- 
lect funds  for  the  relief  of  destitute  ministers  and 
the  dependent  families  of  deceased  ministers.  They 
shall  appoint  their  own  meetings,  make  rules  for 
their  own  government,  elect  their  own  officers,  in- 
cluding a  treasurer,  who  shall  give  bond  and  report 
annually  to  the  auditor  and  treasurer  of  this  con- 
vention. 

"The  Board  of  Ministerial  Relief  shall  make  a 
full  report  at  each  annual  meeting  of  this  conven- 
tion." 

3.  The  number  of  the  remaining  articles  of  the 
constitution  shall  be  changed  to  provide  room  for 
this  Article  IX. 


The  Revival  Period 


345 


4.  The  committee  on  nominations  is  hereby  in- 
structed to  present  to  this  convention  the  names 
of  nine  brethren  to  serve  as  a  Board  of  Ministerial 
Relief. 

Respectfully  submitted. 

Benj.  ly.  Smith, 

A.  P.  Cobb, 

A.  J.  Bush, 

G.  L.  Brokaw, 

P\  D.  Power, 

Committee. 

The  Board  of  Ministerial  Relief  has  been  incor- 
porated under  the  laws  of  Indiana  and  has  its 
headquarters  at  Indianapolis.  A.  M.  Atkinson 
writes: 

"Its  Object. — The  object  of  the  board  is  to  help 
make  suitable  provision  for  the  better  care  of  our  old 
and  disabled  preachers  and  those  dependent  upon 
them;  the  widows  and  orphans  of  deceased  minis- 
ters, our  missionaries  in  this  and  foreign  lands 
who  through  misfortune  may  need  a  helping 
hand. 

"Its  Spirit. — It  asks  that  it  be  not  considered  a 
charity.  It  is  not  a  question  of  grace  but  of  debt — 
a 'debt  on  account  of  the  tenderest,  holiest  service 
possible  among  men.  Those  whose  care  is  sought 
are  not  beggars;  they  are  the  King's  messengers, 
who  have  brought  us  the  glad  tidings  of  great 
joy. 

"The  Plan  OF  Relief. — To  secure  a  fuller  un- 
derstanding of  that  item  in  the  financial  statement 
which  refers  to  loans,  attention  is  called  to  the  plan 
of  relief  adopted  by  the  board  of  trustees.  After 
careful  consideration  of  the  plans  suggested,  includ- 
ing state  and  national  ministerial  homes,  the  trus- 


346       Reformation  of  the  Nineteenth  Ce?itnry 


tees  decided  that  it  was  best  for  all  parties  interested 
to  extend  aid  to  all  persons  in  their  own  homes, 
where  they  could  have  the  care  and  companionship 
of  relatives  and  friends. 

'^The  trustees  also  decided  to  build  up  a  perma- 
nent endowment  fund.  This  plan  has  long  been  in 
force  in  other  churches,  and  has  in  all  cases  given 
satisfaction. 

"The  Offering. — The  third  Lord's  day  in  De- 
cember has  been  named  as  a  day  for  offerings  to 
Ministerial  Relief.  If  that  day  is  not  suitable  the 
ministers  and  churches  are  urged  to  select  a  day  that 
will  be  acceptable — the  board  covets  the  gifts  that 
love  inspires. " 

A.  M.  Atkinson  gave  himself  to  the  work  of  Min- 
isterial Relief  without  any  charges  from  its  inception 
until  his  health  failed.  The  work  and  worry  was 
too  much  for  him,  and  he  has  been  compelled  to  let 
it  pass  to  the  care  of  others.  Howard  C.  Cale^ 
of  Indianapolis,  Ind.,  is  th^  present  executive 
officer. 


III. 


THE  RESULTS  OF  THE  YEARS. 

In  this  practical  way  the  x\merican  Christian  Mis- 
sionary Society  has  tried  to  accomplish  the  pur- 
poses of  her  existence. 

Fifty  years  ago  our  organized  mission  work  had 
its  inception.  The  American  Christian  Missionary 
Society  is  the  mother  of  our  co-operative  mission 
work.  Alexander  Campbell  was  its  first  president 
and  remained  until  his  death.  During  the  fifty 
years  the  American  Christian  Missionary  Society 
has  received  and  disbursed  $860,500.  The  supple- 
mental funds  swell  the  amount  to  $2,400,000.  Had 
it  not  been  for  the  existence  and  leadership  of  the 
society,  the  greater  part  of  these  funds  would  not 
have  been  raised.  The  figures  given  do  not  include 
$264,000  raised  for  Church  Extension,  $69,000  raised 
for  Negro  Education  and  Evangelization,  and 
$25,000  for  Ministerial  Relief.  Other  results  are 
more  significant  than  the  amount  of  money  raised. 
The  agents  of  the  society  have  baptized  nearly,  if 
not  quite,  100,000  souls,  and  have  organized  2,379 
churches. 

The  different  State  Societies  which  are  theoret- 
ically auxiliary  to  the  A.  C.  M.  S.,  report  193,371 
baptisms  and  101,787  other  additions,  and  incomes 
aggregating  over  three  million  and  a  half  dollars. 
So  far  as  can  be  discovered,  the  whole  number  of  bap- 
tisms  reported   by  the  A.  C.  M.  S.  and  State  So- 

(347) 


348      Reformation  of  the  Nineteenth  CeniiLry 

cieties  is  283,805,  and  the  other  additions  127,066; 
and  the  whole  amount  raised  is  not  far  from  five 
millions.  If  to  this  we  add  $764,000,  the  amount 
raised  by  the  Christian  Woman's  Board  of  Missions, 
and  $1,293,000,  the  amount  raised  by  the  Foreign 
Society,  we  shall  have  some  conception  of  what  has 
been  done  since  the  organization  of  our  first  Mission- 
ary Society. 

It  is  safe  to  say  that  nearly  one-half  of  our  pres- 
ent churches  have  been  organized  by  the  Missionary 
Societies.  Hundreds  of  other  churches  have  been 
fostered  and  have  been  saved  from  discouragement 
and  from  dissolution.  It  times  of  trouble  they  have 
been  aided  in  settling  their  difficulties.  In  their 
weakness  they  have  been  helped  to  secure  buildings 
and  to  pay  their  debts.  Preachers  have  been  put  to 
work.  Evangelists  have  been  guided  and  sustained 
in  destitute  fields.  A  missionary  atmosphere  has 
been  created.  The  cause  of  God  has  been  furthered 
and  his  name  honored. 

Our  missionary  work  has  been  of  untold  value  to 
us.  We  have  been  saved  from  bickerings  and  from 
contentions  over  trifles  by  the  magnitude  and  moral 
grandeur  of  the  task  in  hand.  We  have  been 
saved  from  dogmatism  and  from  conceit  and  from 
divisions  and  from  heart  failure  by  the  efforts  we 
have  put  forth  to  plant  new  churches  in  the  regions 
beyond,  and  by  our  effort  to  strengthen  those  who 
are  weak  and  ready  to  die.  We  have  been  driven 
to  our  knees,  and  to  our  God  for  wisdom  and  pa- 
tience and  for  energy  sufficient  for  the  need.  Our 
missionary  conventions  have  been  worth  many  times 


The  Revival  Peinod 


349 


what  they  have  cost.  They  have  made  for  peace 
and  good  will.  They  have  served  to  dissipate 
suspicion  and  to  generate  confidence  and  affec- 
tion. 

As  men  of  different  types  of  thought  met  and  be- 
came acquainted  they  came  to  esteem  each  other 
more  highly.  They  saw  that  the  points  in  which 
they  agreed  were  more  numerous  and  more  impor- 
tant than  those  about  which  they  differed.  Our 
conventions  have  made  us  conscious  of  our  strength. 
Since  we  have  been  meeting  in  large  numbers  we 
are  ready  to  tackle  the  cities  and  the  ends  of  the 
earth  and  the  devil  and  all  his  angels.  The  fears 
of  ecclesiasticism  v/hicli  were  entertained  at  the  first 
have  vanished.  The  missionary  organizations  have 
steadfastly  adhered  to  their  own  business — that  of 
extending  the  gospel  everywhere.  In  no  case  have 
they  sought  to  have  dominion  over  the  faith  or  dis- 
cipline of  the  churches,  but  to  be  helpers  of  their 
work  and  joy.  They  have  been  most  signally  owned 
and  blessed  of  God. 

The  society  enters  upon  the  second  fifty  years 
with  high  hopes  of  being  used  by  the  Head  of  the 
Church  and  by  the  brotherhood  for  great  purposes. 
It  has  heard  the  glad  word,  "Fear  not;  for  I  have 
redeemed  thee,  I  have  called  thee  by  my  name;  thou 
art  mine.  When  thou  passest  through  the  waters  I 
will  be  with  thee,  and  through  the  rivers,  they  shall 
not  overflow  thee;  when  thou  walkest  through  the 
fire  thou  shalt  not  be  burned;  neither  shall  the  flame 
kindle  upon  thee.  For  I  am  the  Lord  thy  God,  the 
Holy  One  of  Israel,  thy  Savior;  I  gave  Egypt  for  thy 


350      Reformation  of  the  Nineteenth  Century 

ransom,  Ethiopia  and  Seba  for  thee.  Since  thou 
wast  precious  in  my  sight,  thou  hast  been  honorable, 
and  I  have  loved  thee;  therefore  will  I  give  men  for 
thee;  and  people  for  thy  life.  Fear  not,  for  I  am 
with  thee,  I  will  bring  thy  seed  from  the  east,  and 
gather  thee  from  the  west;  I  will  say  to  the  north, 
give  up;  and  to  the  south,  keep  not  back;  bring  my 
sons  from  far,  and  my  daughters  from  the  end  of  the 
earth."    (Isa.  43:  1-6). 

To-day  the  American  Christian  Missionary  Society 
has  a  great  vision  of  her  high  calling.  If  we  preach 
the  gospel  far  and  wide  over  America  this  society 
must  be  our  messenger  angel.  By  her  help,  her 
missionaries,  must  this  great  work  be  done. 

The  Oriental  world  is  immobile;  our  country  is 
just  forming.  A  forceful,  spiritual,  scriptural  Chris- 
tianity can  direct  our  national  life.  We  are  placed 
in  the  midst  of  this  land  as  leaven  in  the  meal. 
Eight  hundred  thousand  of  our  million  members  are 
in  seven  contiguous  states  in  the  Mississippi  Valley. 
The  Home  Society  has  a  vision  of  the  remaining 
three-fourths  of  the  great  country  needing  help  to 
plant  the  simple  gospel  of  the  New  Testament. 

There  is  another  vision,  of  the  foreign  population 
in  this  land,  as  yet  practically  untouched  by  the 
gospel — fifteen  millions.  God  said,  *'Go  ye  into  all 
the  world  and  preach  the  gospel,"  and  then,  weary- 
ing with  our  halting,  he  has  brought  all  the  world 
to  us,  and  we  have  the  vision  of  Foreign  Missions  at 
home.  ''Whom  shall  I  send?"  "Send  me,"  is 
the  pleading  answer  of  the  Home  Missionary  So- 
ciety. 


The  Revival  Period 


351 


There  is  another  vision:  Our  cities  need  Christ's 
full,  true,  simple  gospel.  Denominationalism  has 
not  succeeded;  what  can  the  strong  arm  of  the  Lion 
of  Judah  do?  The  only  statesman  that  can  solve 
the  problem  of  our  modern  cities  is  Jesus  the 
Christ. 

We  need  cities  as  bases  of  supply,  as  sources  of 
power,  to  plan  large  things  and  do  large  things  for 
the  advancement  of  the  gospel.  We  should  hold 
before  our  eyes  the  heavenly  vision  of  our  cities 
being  won  to  Christ  and  then  be  obedient  to  the 
heavenly  vision. 

Here  is  the  largest,  the  most  costly,  but  the  most 
productive  field  for  Home  Missions.  The  city 
makes  the  town,  the  town  makes  the  village,  the 
village  makes  the  country.  The  city  is  headquar- 
ters, the  state  is  the  battlefield.  If  the  I^ord  keeps 
not  the  city,  the  land  is  doomed.  The  society  sees 
the  cities  and  weeps  over  their  sin  and  sorrow 
and  pleads  to  be  sent  by  the  churches  to  their 
rescue. 

The  Home  Society  has  a  vision  of  our  negro  popu- 
lation wading  in  the  deep  waters  of  our  civilization, 
thrust  in,  unprepared;  wading  beyond  their  depth, 
yet  unable  to  swim,  they  must  have  help  or  sink. 
The  society  has  helped  in  the  past,  it  covets  the 
means  of  helping  far  more. 

There  is  the  vision  of  the  mountain  whites  of  Ken- 
tucky and  Tennessee.  These  people  are  poor  and 
without  much  incentive  to  self-development;  with- 
out railroads,  without  markets,  without  ambition; 
frequently   without    almost    everything  save  an 


352      Reformation  of  the  Nineteenth  Century 

all-pervading  want;  yet  God  raised  from  them 
the  typical  American  of  the  century,  Abraham  Ivin- 
coln. 

Thousands  of  these  young  people  are  sitting  on 
fences  gazing  blankly  into  a  hazy  future  because 
they  have  nothing  practical  to  do,  because 
they  do  not  know  how  to  do  anything  practical. 
Fifty  years  will  not  be  enough  to  lift  these  to  the 
standard  of  intelligent  Christian  citizenship.  The 
Home  Society  has  a  vision  of  their  needs  and  pleads 
for  power  to  help  them. 

Then  follows  the  vision  of  the  Mormons,  the  dark- 
est blot  on  the  land  to-day;  covenant-breaking,  dis- 
obeying the  law  in  public,  reaching  out  to  grasp  the 
political  control  of  eight  states  of  the  Union,  and 
blighting  the  lives  of  thousands.  Nothing  but  the 
power  of  the  simple  gospel  can  break  it  to  pieces. 
The  society  has  a  vision  of  the  day  when  twenty  to 
forty  missionaries  will  be  at  work  preaching  the  sim- 
ple gospel  all  over  that  inter-mountain  land  and  win- 
ning victories  for  Christ. 

Then  comes  the  vision  of  greater  America.  To 
the  north  lies  Canada,  Manitoba,  British  America 
and  Alaska;  to  the  east  the  Maritime  Provinces  and 
our  own  New  England,  pleading  with  tears  in  their 
eyes  to  send  them  more  preachers  of  the  simple  New 
Testament  faith;  to  the  south,  Porto  Rico,  a  gem  of 
the  sea,  waiting  to  be  transformed  into  a  diadem  for 
his  crown;  Cuba,  quivering  in  the  death-throes  of 
superstition;  Mexico  wanting,  yet  not  understanding 
her  own  wants — all  this  comes  into  the  vision  of  the 
American  Christian  Missionary  Society.    And  then 


The  Revival  Period 


353 


far  away  she  sees  her  fair  daughter,  the  Foreign 
Christian  Missionary  Society,  going  into  the  ut- 
most parts  of  the  earth  to  tell  the  glad  story,  and 
her  eyes  see  the  glory  of  the  coming  I^ord.  To  go, 
like  the  Harbinger  of  old,  to  proclaim  His  advent 
and  to  prepare  a  way  for  the  coming  of  His  feet, 
and  in  country  and  hamlet,  mountain  and  city,  in 
the  cold  north  and  the  sunny  south,  to  fit  the  hearts 
of  his  people  for  the  indwelling  of  God  through  his 
Holy  Spirit — this  is  the  mission  of  the  American 
Christian  Missionary  Society. 

HOME  MISSIONS  IN  FOUR  WORDS. 

The  plea  for  Home  Missions  can  be  made  in  four 
words : 

1.  For  the  sake  of,  souls.  Nowhere  can  we  win 
souls  with  so  little  effort  and  so  little  cost.  The 
harvest  is  ripe,  the  laborers  are  few.  Pray  ye  the 
I^ord  of  the  harvest  that  he  may  send  forth  laborers 
into  the  harvest. 

2.  For  the  sake  of  our  plea  for  Christian  union. 
Nowhere  can  our  plea  receive  so  respectful  a  hearing 
as  in  America.  This  is  the  seat  of  the  disease  of 
denominationalism;  here  is  where  we  are  to  carry 
the  cure;  our  distinctive  plea  is  essentially  adapted 
to  American  Christianity.  God  in  his  providence 
sent  it  to  America  by  our  fathers  and  every  motive 
that  sent  our  fathers  with  this  great  plea  im- 
pels us  to-day  to  send  it  all  over  the  goodly  land. 

3.  For  the  sake  of  our  country.  America  needs 
the  gospel  of  our  Lord.  Jesus  Christ  is  the  only 
statesman  who  can  properly  solve  the  problems  that 


354       Reformation  of  the  Nineteenth  Century 

are  before  our  people  to-day.  Every  high  motive  of 
patriotism  appeals  to  us  to  make  this  land  Imman- 
uel's  land. 

4.  For  the  sake  of  our  Lord  fesus  Christ.  Jesus 
needs  America  just  as  much  as  America  needs  Jesus. 
God  has  ordained  that  nations  should  be  his  wit- 
nesses as  much  as  individuals.  It  is  ordained  that 
America  shall  stand  before  the  nations  and  bear 
witness.  God  wants  that  testimony  to  be  for 
righteousness  and  for  the  gospel  of  the  Son  of 
God. 

The  Anglo-Saxon  blood  is  the  conquering  blood; 
God  wants  that  blood  to  be  pure  and  healthful. 

By  these  four  words  Home  Missions  lays  claim  to 
our  love,  our  help  and  our  prayers. 

The  society  stands  to-day  in  the  presence  of  the 
greatest  opportunities  that  have  come  to  her.  Pos- 
sessing the  grandest  plea  under  heaven  before  men — 
the  plea  for  the  union  of  all  God's  people  on  the 
Word  of  God  alone  as  the  only  rule  of  faith  and 
practice — like  Paul  of  old,  she  has  visions  of  her 
high  calling  in  Christ  Jesus,  Macedonian  cries, 
"Come  and  help  us,"  and  comforting  assurances, 
"Be  not  afraid,  but  speak  and  hold  not  thy  peace, 
for  I  am  with  thee  and  no  man  shall  set  on  thee  to 
hurt  thee,  for  I  have  much  people  in  this  land," 
and  she  will  not  be  disobedient  to  the  heavenly 
visions. 

It  would  be  a  difficult  task  to  prophesy  as  to  the 
physical  and  material  development  of  the  country 
during  the  next  fifty  years.  We  will  have  one  hun- 
dred and  twenty-five  or  one  hundred  and  fifty  mil- 


The  Revival  Period 


355 


lions  of  people;  the  great  valley  of  the  Mississippi 
will  have  a  population  of  fifty  millions;  the  Pacific 
coast  will  have  twenty  millions;  the  Atlantic  coast, 
where  there  are  now  twenty  millions,  will  reach  at 
least  thirty-five  millions  of  people,  all  these  with 
immortal  spirits — many  destitute  of  the  gospel;  to 
provide  these  w^ith  spiritual  food  is  the  task  laid 
upon  the  Church  of  God. 

The  society  wall  become  a  rallying-point  in  which 
the  great  body  of  our  brethren  may  meet  in  fraternal 
affection  and  united  efforts  for  the  upbuilding  of  the 
kingdom  of  our  Lord;  there  wnll  be  far  more  concen- 
tration of  effort  of  those  w^ho  hold  to  one  Lord,  one 
faith  and  one  baptism. 

Home  Missions  and  Foreign  Missions  will  be  rec- 
ognized as  the  two  wings  of  our  growth,  and  as  the 
years  come  and  go  they  will  be  equally  cherished  and 
supported. 

To  make  large  the  base  of  supplies  for  our  Foreign 
work  we  must  support  Home  Missions. 

Hear  our  Father  saying,  "Enlarge  the  place  of 
thy  tent  .  .  .  spare  not.  Lengthen  thy  cords 
and  strengthen  thy  stakes;  for  thou  shalt  break  forth 
on  thy  right  hand  and  on  thy  left  hand." 

In  every  mark  of  divine  approval,  in  the  fact  that 
our  plea  never  received  so  responsive  a  hearing  as 
now,  in  the  rapid  growth  God  has  given  us  as  a 
people,  our  God  is  saying  to  us:  "Behold  this 
goodly  land;  it  is  yours  and  you  are  able  to  possess 
it  for  the  religion  of  Jesus  Christ."  We  should 
keep  step  with  the  march  of  God's  providence  and 
get  out  with  him  beyond  the  camp  of  indifference 


356       Reformatio7i  of  the  Nineteenth  Century 


for  the  possession  of  America  for  Christ.  "Home 
Missions  to  the  front"  should  be  the  cry  of  every 
minister,  every  elder  and  member  of  the  body  of 
Christ,  and  it  should  never  cease  until  we  have  won 
the  victory. 


IV. 


CHRISTIAN  UNION  IN  OUR  NATIONAL 
CONVENTIONS. 

The  supreme  purpose  of  our  religious  movement 
was  the  plea  for  Christian  union;  the  method  was 
by  the  restoration  of  the  primitive  gospel,  and  call- 
ing all  men  to  forsake  all  humanisms  in  religion 
and  receive  the  Word  of  God  alone  as  the  only  rule 
of  faith  and  practice. 

In  1871  the  Free  Baptist  Church  made  overtures 
for  union,  and  committees  were  appointed  on  both 
sides,  but  nothing  practical  came  of  it. 

THE    EPISCOPAL    OVERTURE  FOR  CHRISTIAN  UNION. 

In  1887  the  convention  of  the  Episcopal  Church, 
through  its  secretary,  Herman  C.  Duncan,  trans- 
mitted the  declaration  of  the  House  of  Bishops  on 
the  subject  of  Christian  union,  pleading  for  Christian 
union  and  saying: 

1.  Our  earnest  desire  is  that  the  Savior's  prayer, 
"that  we  may  be  one,"  may,  in  its  deepest  and 
truest  sense,  be  speedily  fulfilled. 

2.  That  we  believe  that  all  who  have  been  bap- 
tized with  water  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost,  are  members  of  the 
holy  catholic  church. 

3.  That  in  all  things  of  human  ordering  or  hu- 
man choice,  relating  to  modes  of  worship  and  dis- 
cipline, or  to  traditional  customs,   this  church  is 

(357) 


358       Reformation  of  the  Nineteenth  Century 

ready  in  the  spirit  of  love  and  humility  to  forego  all 
preference  of  her  own. 

4.  That  this  church  does  not  seek  to  absorb  other 
communions,  but  rather,  co-operating  with  them  on 
the  basis  of  a  common  faith  and  order,  to  discounte- 
nance schism,  to  heal  the  wounds  of  the  body  of 
Christ,  and  to  promote  the  charity  which  is  the 
chief  of  Christian  graces  and  the  visible  manifesta- 
tion of  Christ  to  the  world. 

But  furthermore^  we  do  hereby  affirm  the  Chris- 
tian unity,  now  so  earnestly  desired  by  the  memorial- 
ists, can  be  restored  only  by  the  return  of  all  Chris- 
tian communions  to  the  principles  of  unity  exempli- 
fied by  the  undivided  catholic  church  during  the 
first  ages  of  its  existence;  which  principles  we  be- 
lieve to  be  the  substantial  deposit  of  Christian  faith 
and  order  committed  by  Christ  and  his  apostles  to 
the  church  unto  the  end  of  the  world,  and  therefore 
incapable  of  compromise  and  surrender  by  those 
w^ho  have  been  ordained  to  be  stewards  and  trustees 
for  the  common  and  equal  benefit  of  all  men. 

As  inherent  parts  of  this  sacred  deposit,  and  there- 
fore as  essential  to  the  restoration  of  unity  among 
the  divided  branches  of  Christendom,  we  account 
the  following  to  wit: 

1.  The  Holy  Scriptures  of  the  Old  and  New  Tes- 
tament as  the  revealed  word  of  God. 

2.  The  Nicene  Creed  as  the  sufficient  statement 
of  the  Christian  faith. 

3.  The  two  sacraments — Baptism  and  the  Supper 
of  the  lyord,  ministered  with  unfailing  use  of 
Christ's  words  of  institution  and  of  the  elements  or- 
dained by  him. 

4.  The  Historic  Episcopate  locally  adapted  in  the 
methods  of  its  administration  to  the  varying  needs 
of  the  nations  and  peoples  called  of  God  unto  the 
unity  of  his  church. 


The  Revival  Period 


359 


Furthermore^  deeply  grieved  by  the  sad  divisions 
which  afflict  the  Christian  Church  in  our  land,  we 
hereby  declare  our  desire  and  readiness,  as  soon  as 
there  shall  be  any  authorized  response  to  this 
declaration,  to  enter  into  brotherly  conference  with 
all  or  any  Christian  bodies  seeking  the  restoration  of 
the  organic  unity  of  the  church  with  a  view  to  the 
earnest  study  of  the  conditions  under  which  so 
priceless  a  blessing  might  happily  be  brought  to 
pass. 

REPLY  TO  THE  EPISCOPAL  OVERTURE. 

On  motion  this  communication  was  referred  to  a 
special  committee,  as  follows:  Isaac  Errett,  D.  R. 
Dungan,  J.  W.  McGarvey,  A.  R.  Benton,  B.  J. 
Radford,  J.  H.  Garrison.  The  reply,  written  by 
Isaac  Errett  and  by  him  read  to  the  convention,  was 
a  masterly  document,  as  follows: 

Dear  Sir: — Your  communication,  addressed  to 
the  General  Christian  Missionary  Convention, 
through  R.  Moffett,  its  corresponding  secretary,  was 
by  him  laid  before  our  convention  at  its  annual 
meeting  in  Indianapolis,  October  the  20th,  1897. 
After  due  consideration  the  following  response  was 
unanimously  agreed  to,  which  you  will  please  pre- 
sent to  your  honorable  commission,  with  assurances 
of  our  cordial  approval  of  their  noble  aim. 

Having  carefully  and  with  deep  interest  consid- 
ered the  declaration  of  the  House  of  Bishops  of  the 
Protestant  Episcopal  Church,  adopted  October  20, 
1886,  we  respectfully  and  affectionately  submit  the 
result  of  our  deliberations.  In  doing  this,  it  is 
proper  to  say  that  the  General  Christian  Missionary 
Convention  is  possessed  of  no  ecclesiastical  author- 
ity.   It  is  made  up  partly  of  delegates   from  our 


360       Reformation  of  the  Nijieteeiith  Century 


state  and  territorial  missionary  conventions  and 
partly  of  annual  members,  life  members  and  life 
directors,  and  its  objects  are  purely  benevolent  and 
philanthropic.  It  has  no  control  over  the  faith  and 
discipline  of  our  churches.  While  there  is  a  broad 
Christian  fellowship  of  faith  and  love  among  all 
these  churches  in  districts,  states  and  nation,  for 
missionary,  educational  and  other  benevolent  and 
charitable  purposes  there  is  no  central  ecclesiastical 
organization,  having  control  of  questions  of  doctrine 
and  discipline,  and  no  possibility,  therefore,  of  an 
authoritative  response  to  your  declaration.  But  as 
this  convention  is  composed  of  members  from  all  the 
states  and  territories  in  which  we  have  churches  and 
of  members  of  these  churches  embracing  a  fair  share 
of  the  intelligence,  experience  and  wisdom  of  their 
membership,  this  unanimous  expression  of  sentiment 
on  the  part  of  this  convention  may  be  safely  regarded 
as  the  most  trustworthy  utterance  obtainable  of  the 
convictions  of  the  entire  brotherhood  in  the  United 
States  known  as  Christians  or  Disciples  of  Christ. 
We  have  the  fullest  confidence  that  it  will  be  gen- 
erally approved. 

Allow  us  therefore  to  say: 

I.  You  iliay  infer  with  what  lively  interest  and 
admiration  we  regard  the  declaration  of  your  House 
of  Bishops,  when  we  state  that  in  so  far  as  our  relig- 
ious movement  is  distinctive,  its  original  differentia- 
tion from  all  other  religious  movements  of  the  time 
was  the  condemnation  of  the  sect  spirit  and  of  sec- 
tarian organizations  as  unscriptural,  sinful  and  fruit- 
ful of  mischief,  and  the  advocacy  of  the  return  to 
the  unity,  catholicity  and  spirituality  of  the  faith 
and  practice  of  the  churches  of  apostolic  times;  a 
return,  in  other  words,  to  New  Testament  teaching. 
This  movement,  which  took  on,  in  1809,  the  public 
form  of  a  voluntary  Christian  association,  finally 
developed  into  the  organization  of  churches  to  re- 


The  Revival  Period 


361 


store,  as  it  was  then  expressed,  "in  letter  and  in 
spirit,  in  principle  and  in  practice,"  the  faith  and 
discipline  of  apostolic  times. 

They  were  known  simply  as  "churches  of  Christ." 
These  organizations  were  formed,  not  because  those 
entering  into  them  desired  a  separation  from  the 
ecclesiastical  communions  with  which  they  had  been 
associated,  but  because  the  narrow  and  bitter  sec- 
tarian spirit  then  prevailing  forbade  all  utterance  of 
such  anti-sectarian  sentiments  and  all  promotion  of 
such  anti-sectarian  aims  within  their  respective 
pales.  These  churches  have  increased  until  now 
they  number,  in  the  United  States,  about  800,000 
communicants,  and  to-day  there  sounds  out  from 
them  all,  with  no  diminution  of  earnestness  or  em- 
phasis, the  same  condemnation  of  sectarian  parties, 
sectarian  creeds,  sectarian  names,  sectarian  aims, 
and  the  same  entreaty  for  the  unity  of  faith  and 
catholicity  of  spirit  taught,  fostered'  and  defended 
by  the  apostles  of  Jesus  Christ.  We  cannot,  there- 
fore, do  otherwise  than  hail  with  gladness  the  dec- 
laration of  your  desire  and  readiness,  so  soon  as 
there  shall  be  any  authorized  response  to  this  dec- 
laration, to  enter  into  brotherly  conference  with  all 
or  any  Christian  bodies  seeking  the  restoration  of 
organic  unity  of  the  church  with  a  view  to  the 
earnest  study  of  the  conditions  under  which  so  price- 
less a  blessing  might  be  happily  brought  to  pass. 
We  are  especially  glad  that  this  overture  comes  from 
the  Protestant  Episcopal  Church.  Eminently  con- 
servative as  that  church  is  known  to  be,  its  leader- 
ship in  such  a  movement  is  evidence  that  the 
reUgious  sentiment  in  this  country  in  behalf  of 
Christian  unity  is  deep  and  strong,  while  the  cau- 
tious proceedings  of  thirty-three  years,  ripening  into 
the  declaration  and  the  appointment  of  this  com- 
mission, give  us  unmistakably  the  results  of  mature 
deliberation  and  ripe  conviction.    While  we  do  not 


362      Reformation  of  the  Nmeteenth  Century 

accord  with  everything  suggested  in  the  declaration 
as  to  what  *'is  essential  to  the  restoration  of  unity 
among  the  divided  branches  of  Christendom,"  we 
do  most  heartily  approve  the  proposal  for  * 'brotherly 
conference"  with  a  view  to  the  earnest  study  of  the 
conditions  under  which  the  desired  unity  may  be 
brought  to  pass. 

2.  The  frankness  and  candor  with  which  you 
express  your  understanding  of  "the  principles  of 
unity"  is,  in  our  view,  as  admirable  as  the  kind 
spirit  in  which  you  invite  us  to  brotherly  conference. 
While  it  would  be  manifestly  premature  to  enter  at 
present  on  a  discussion  of  any-  of  these  principles, 
we  deem  it  altogether  proper  to  imitate  your  frank- 
ness in  simply  stating^  in  the  light  of  the  inves- 
tigations and  experience  of  three-quarters  of  a 
century,  what  we  deem  essential  to  Christian  unity. 

I.  We  heartily  concur  in  your  statement  of  the 
first  essential  to  the-  restoration  of  unity:  the  recog- 
nition of  "the  Holy  Scriptures  of  the  Old  and  New 
Testaments  as  the  revealed  Word  of  God."  In  the 
language  of  the  Westminster  Confession  of  Faith, 
"The  whole  counsel  of  God  concerning  all  things 
necessary  for  his  own  glory,  man's  salvation,  faith 
and  life,  is  either  expressly  set  down  iii  the  Scrip- 
ture, or  by  good  and  necessary  sequence  may  be 
deduced  from  the  Scriptures,  "unto  which  nothing 
is  at  any  time  to  be  added,  whether  by  new  revela- 
tions of  the  Spirit  or  the  traditions  of  men."  "And, 
though  all  things  in  Scripture  are  not  alike  plain  in 
themselves,  not  alike  clear  unto  all,  yet  those  things 
which  are  necessary  to  be  known,  believed  and  ob- 
served for  salvation  are  so  clearly  compounded  ^nd 
open  in  some  place  of  Scripture  or  other,  that  not 
only  the  learned,  but  the  unlearned,  in  due  use  of 
the  ordinary  means,  may  attain  unto  a  sufficient 
understanding  of  them." 

The  Holy  Scriptures  are  the  only  catholic  rule  of 


The  Revival  Period 


363 


faith  and  discipline.  On  no  other  platform  can  the 
scattered  hosts  of  spiritual  Israel  be  restored  to 
unity.  The  Historic  Episcopate,  "or  the  principles 
of  unity  exemplified  by  the  undivided  catholic 
church,  ^duriftg  the  first  stages  of  its  existence^  " 
will  not  be  accepted  by  the  various  ''divided  branch- 
es of  Christendom"  as  ^^essentiaP''  to  Christian  unity, 
or  as  binding  on  the  conscience.  Nothing  less  au- 
thoritative than  a  thus  saith  the  Lord  will  be  univer- 
sally recognized  as  essential  to  Christian  unity,  or  as 
binding  on  the  conscience.  The  history  of  the  early 
Christian  centuries  may  have  a  universally  admitted 
value  as  illustrating  or  confirming  Scripture;  but  as 
essential  to  union  in  Christ  no  historical  teaching 
outside  of  the  inspired  books  will  ever  be  universally 
or  even  generally  accepted  by  the  divided  branches 
of  Christendom.  For  instance:  If  parochial  or  dio- 
cesan episcopacy  or  an  order  of  priesthood  in  the 
church  other  than  the  "royal  priesthood"  which  be- 
longs to  all  believers  is  set  forth  in  the  New  Testa- 
ment Scriptures  as  of  divine  authority,  then  col- 
lateral evidence  of  such  forms  of  episcopal  govern- 
ment and  such  order  of  priesthood  may  be  brought 
from  the  history  of  the  undivided  catholic  church 
during  the  first  ages  of  its  existence,  and  such  tes- 
timony of  a  "Historic  Episcopate"  would  doubtless 
be  allowed  to  have  its  just  weight.  But  a  basis  of 
union  involving  anything  as  essential  other  than 
what  is  contained  in  the  revealed  Word  of  God,  we 
regard  as  utterly  impracticable. 

What  we  have  said  of  the  testimony  of  the  early 
Christian  centuries  may  also  be  said  of  what  is 
styled  the  Apostles'  Creed,  the  Nicene  Creed,  and  all 
human  creeds.  Nothing  less  authoritative  than 
God's  Word  should  be  regarded  as  beyond  the  reach 
of  "compromise  and  surrender."  "Hold  fast  the 
form  of  sound  words  which  thou  hast  heard  of  me," 
said  the  inspired  Paul  to  Timothy.    No  form  of  un- 


364      Reformation  of  the  Nineteenth  Century 


inspired  words,  however  admirable  in  the  estimate 
of  the  multitudes,  can  be  insisted  on  as  beyond 
"compromise  or  surrender"  without  placing  an  in- 
superable obstacle  in  the  way  of  "the  restoration  of 
unity  among  the  undivided  branches  of  Christen- 
dom." "If  any  statement  of  the  Christian  faith" 
should  at  any  time  be  deemed  necessary,  not  as  a 
bond  of  fellowship,  but  for  public  information,  or  to 
condemn  prevalent  errors,  we  respectfully  submit 
that  Christians  of  to-day  can  put  such  a  statement  in 
form  much  better  suited  to  the  people  of  this  gen- 
eration than  the  Nicene  formula,  which  had  its  birth 
out  of  the  controversies  of  that  time,  and  came  into 
being  under  conditions  which  not  only  do  not  exist, 
but  which  are  not  so  much  as  known  to  the 
great  majority  of  professed  Christians  of  the  present 
time. 

The  restoration  of  unity  demands  a  return  to  New 
Testament  teaching.  We  may  not  -presume  to  im- 
prove on  the  ideas  of  unity  and  catholicity  taught  by 
inspiration.  We  ought  to  improve  on  the  practice  of 
the  apostolic  churches,  being  made  wiser  by  their 
errors  and  by  the  apostolic  rebukes  which  those 
errors  called  forth;  but  in  our  conceptions  of  spirit- 
ual unity  and  ecclesiastical  union,  of  catholicity, 
and  of  all  that  is  to  be  insisted  on  as  essential  to 
Christian  fellowship  and  "incapable  of  compromise 
and  surrender,"  we  must  be  guided  solely  by  the 
teaching  of  Jesus,  the  Christ,  and  his  apostles. 

Coming  then  to  the  New  Testament,  to  the  "pure 
river  of  water  of  life,  bright  as  crystal,  proceeding 
out  of  the  throne  of  God  and  of  the  Lamb"  before 
it  was  contaminated  by  the  muddy  stream  of 
human  doctrine  and  tradition,  what  do  we  find? 

I.  That  the  original  inspired  creed — that,  and 
that  alone  which  was  required  to  be  believed  and 
confessed  by  all  who  sought  membership  in  the 
church  of  God — had  but  one  article,  viz.,  "Jesus  is 


The  Revival  Period 


365 


the  Christ,  the  Son  of  the  living  God.''  That 
which  justified  and  saved  and  held  all  the  saved  in 
one  blessed  fellowship  was  not  assent  to  a  system  of 
doctrines,  a  formulation  of  speculative  opinions  and 
theories,  or  a  form  of  church  government,  but  faith 
in  Jesus,  the  Messiah,  the  Son  of  God.  Faith 
in  a  divine  person,  love  of  a  divine  person,  absolute 
and  entire  personal  surrender  and  committal  in  con- 
science, heart  and  life  to  a  divine  person — this  was 
the  requirement,  the  only  requirement,  laid  on  those 
who  sought  salvation  and  entrance  into  the  fellow- 
ship of  Christians.  This  is  a  divijie  creed,  which 
can  neither  be  ''compromised  nor  surrendered." 
Everything  that  is  not  legitimately  involved  in  this 
one  article  of  faith  concerning  the  Christhood  and 
divinity  of  Jesus  as  a  test  of  fitness  on  the  score  of 
faith  for  admission  to  membership  in  the  church, 
not  only  may  be  but  ought  to  be  surrendered. 

2.  That  all  who  confessed  this  faith  in  the  Lord 
Jesus  were  admitted  to  Christian  fellowship  by  im- 
mersion in  water  into  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Spirit.  And  only  such 
were  admitted.  We  should  say,  therefore,  that  only 
those  who  thus  accepted  Jesus  as  their  Lord  and 
Savior  and  were  thus  immersed  were,  in  the  apos- 
tolic age,  members  of  the  chuich  of  God;  or,  to  use 
the  language  of  the  declaration,  "members  of  the 
holy  catholic  church."  The  churches  of  the  apos- 
tolic times  acknowledged  "one  Lord,  one  faith,  one 
baptism,"  and  these  were  among  the  essentials  of 
Christian  unity. 

3.  That  those  who  were  thus  added  to  the  church 
were  continued  in  fellowship  so  long  as  they  ivalked 
in  the  commandments  of  Jesus.  Obedience  to  the 
Lord  Jesus — in  other  words.  Christian  character — 
was  the  test  of  fellowship  in  the  church.  If  any 
one  denied  the  Lord  that  bought  him  or  refused  to 
honor  him  by  obedience  to  his  commandments,  he 


Reformation  of  the  Nineteenth  Century 


was  to  be  condemned  as  unworthy  of  Christian  fel- 
lowship. But  so  long  as  one  cherished  faith  in  the 
Son  of  God  and  kept  his  commandments,  he  was 
entitled  to  a  place  among  the  children  of  God.  If 
he  was  right  concerni7ig  Christy  though  he  might  be 
wrong  about  many  things,  it  was  presumed  that 
Christ  would  bring  him  right  about  everything  es- 
sential to  spiritual  life  and  enjoyment.  And  if  he 
was  not  right  as  to  his  faith  in  and  obedience  to 
Christ,  however  free  from  error  in  other  respects,  his 
unbelief  and  disobedience  formed  an  insurmountable 
barrier  to  the  fellowship  of  Christians. 

It  will  be  seen  that  this  is  catholic  ground. 

"The  Holy  Scripture  of  the  Old  and  New  Testa- 
ments, the  revealed  Word  of  God,"  is  catholic. 
This  cannot  be  said  of  any  creed  of  human  com- 
pilation. 

Faith  in  Jesus  as  the  Christ,  the  Son  of  God,  is 
catholic.  It  is  the  faith  of  all  who  accept  the 
Old  and  New  Testaments  as  the  revealed  Word  of 
God. 

The  immersion  of  believers  into  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Spirit  is 
catholic.  No  one  disputes  that  the  believer  is  the 
proper  subject  of  baptism,  while  there  is  a  serious 
and  widespread  controversy  over  the  admission  of 
infants  to  that  ordinance.  All  admit  that  the  im- 
mersion of  a  proper  subject  is  valid  baptism,  while 
there  is  endless  controversy  over  sprinkling  and 
pouring. 

Disciples  of  Christ,  Christians,  Church  of  God, 
Churches  of  Christ — these  are  catholic.  All  the 
evangelical  parties  claim  these  designations  and 
complain  of  any  exclusive  appropriation  of  them; 
while  Episcopalian,  Presbyterian,  Baptist,  Method- 
ist, etc.,  are  party  names,  which  can  never  be  uni- 
versally approved. 


The  Revival  Period 


367 


Here,  then,  we  stand  on  unsectarian  ground,  where 
it  seems  to  us,  if  anywhere,  we  find  the  essential 
principles  of  Christian  unity,  which  cannot  be  com- 
promised or  surrendered. 

4.  Outside  of  that  which  is  essential  to  Christian 
unity  there  are  many  things  pertaining  to  growth  in 
knowledge,  to  methods  of  working,  etc.,  in  reference 
to  which,  for  the  sake  of  peace  and  for  the  presenila- 
tion of  unity,  there  should  be  a  common  agreement. 
There  should,  we  think,  be  the  largest  liberty  of 
opinion,  of  investigation  and  of  utterance  on  all 
questions  arising  out  of  the  study  of  the  Scriptures, 
and  no  one  who  holds  to  Jesus  "as  God  manifest  to 
the  flesh,"  and  who  keeps  his  commandments, 
should  be  disturbed  in  his  church  relations  on  ac- 
count of  his  opinions,  provided  he  does  not  attempt 
to  force  his  opinions  on  others  or  to  make  an  accep- 
tance of  them  a  test  of  fellowship.  Should  he 
attempt  this  he  becomes  a  factionist,  to  be  rejected 
after  the  first  and  second  admonition. 

Many  questions  unprofitable  for  discussion  in  the 
pulpit  may  be  profitably,  or  at  least  harmlessly,  dis- 
cussed in  the  schools,  to  which  all  speculative  ques- 
tions should  be  remanded. 

There  are  practical  questions — questions  of  method 
in  carrying  out  the  work  of  the  church — which, 
being  left  to  the  discretion  of  Christians,  to  be  an- 
swered according  to  times  and  circumstances,  should 
never  be  made  tests  of  fellowship  or  occasions  of 
strife.  In  questions  of  this  class — as  to  what  is  ex- 
pedient and  not  as  to  what  is  of  divine  authority 
and  obligation — Christians  should  learn  to  please 
each  other  and  study  the  things  that  make  for  peace 
and  edification.  We  are  pleased,  therefore,  to  read 
in  the  declaration,  "That  in  all  things  of  human 
ordering  or  human  choice,  relating  to  modes  of  wor- 
ship and  discipline,  or  to  traditional  customs,  this 
church  is  ready,  in  the  spirit  of  love  and  humility, 


368      Reformatio7t  of  the  Nineteenth  Century 

to  forego  all  preferences  of  her  own."  To  refuse  to 
forego  preferences  in  all  things  of  human  ordering 
or  human  choice,  or  in  things  resting  on  mere  tra- 
ditional authority,  and  to  allow  such  preferences  to 
stand  in  the  way  of  Christian  union,  would  be  to 
assume  the  tremendous  responsibility  of  exalting  the 
human  to  an  equality  wnth  the  divine.  May  we  not 
say  that  it  would  be  to  make  the  Word  of  God  of 
none  effect  by  human  traditions  and  usages?  If 
"the  spirit  of  love  and  humility"  prevail,  .this  Dec- 
laration of  the  Protestant  Episcopal  Church  will 
receive  unstinted  approval  from  all  who  aim  to  "keep 
the  unity  of  the  Spirit  in  the  bond  of  peace."  Yet 
it  is  just  here  that  we  fear.  It  is  so  easy  to  mistake 
attachment  to  mere  usages  for  a  conscientious  adher- 
ence to  God's  will,  that  there  is  more  danger  of  dis- 
agreement in  things  not  taught  in  the  Scriptures 
than  in  things  that  are  taught  therein. 

5.  There  remains  one  item  in  the  Declaration  too 
important  to  be  passed  wdthout  notice:  "That  this 
church  does  not  seek  to  absorb  other  communions, 
but  rather,  co-operating  with  them  on  a  basis  of 
common  faith  and  order,  to  discountenance  schism, 
to  heal  the  w^ounds  of  the  body  of  Christ  and  to  pro- 
mote the  charity  which  is  the  chief  of  the  Christian 
graces  and  the  visible  manifestation  of  Christ  to  the 
world."  As  we  understand  it,  this  is  a  gratifying 
declaration.  We  do  not  regard  it  as  looking  toward 
a  theological  and  ecclesiastical  electicism  or  syncre- 
tism by  which  the  various  denominational  systems 
and  doctrines  and  church  governments  shall  be  per- 
petuated, in  whole  or  in  part,  under  some  nebulous 
scheme  or  vague  profession  of  Christian  unity,  but 
simply  as  a  frank  disavowal  of  selfish  aims.  This 
is  alike  manly  and  just.  It  exhibits  the  only  spirit 
in  which  it  is  possible  to  "discountenance  schism 
and  heal  the  wounds  of  the  body  of  Christ."  Not 
"what  will  promote  the  interests  of  any  denomination, 


The  Revival  Period 


369 


but  what  will  serve  the  purposes  and  promote  the 
welfare  of  the  "one bod}'"  of  Christ,  is  to  be  sought. 
All  other  communions  should  adopt  this  sentiment 
as  their  own,  as  a  necessary  preliminary  to  all  suc- 
cessful efforts  to  heal  divisions  and  make  manifest 
that  unity  which  is  so  prominent  a  characteristic  of 
the  Church  of  God. 

In  conclusion,  permit  us  to  say  that  we  very  cor- 
dially approve  the  gentle  and  loving  spirit  that 
breathes  in  your  Declaration,  and  heartily  coincide 
with  your  proposal  to  "enter  into  brotherly  confer- 
ence with  all  or  any  Christian  bodies  seeking  the 
restoration  of  the  organic  unity  of  the  church  with  a 
view  to  the  earnest  study  of  the  conditions  under 
which  so  priceless  a  blessing  might  happily  be 
brought  to  pass."  We  respectfully  submit  this 
answer  to  your  Declaration  with  humble  reliance  on 
the  Head  of  the  Church  that  we  may  be  delivered 
from  pride  and  prejudice,  and  be  led  into  all  the 
truth,  so  that  all  may  seek  the  same  thing,  and 
that  there  may  be  no  division  among  us,  but  that  we 
may  be  perfected  together  in  the  same  mind  and  the 
same  judgment — thus  realizing  and  fulfilling  the 
prayer  of  our  blessed  Lord  and  Savior  in  behalf  of 
all  who  believe  in  him:  "That  they  may  all  be  one; 
as  thou,  Father,  art  in  me,  and  I  in  thee,  that  they 
may  be  one  in  us,  and  that  the  world  may  believe 
that  thou  hast  sent  me." 

Isaac  Errett, 
J.  W.  McGarvey, 

D.  R.  DUXGAN, 

J.  H.  Garrison, 

B.  J.  Radford, 

C.  Iv.  Loos, 

A.  R.  Benton, 

Committee. 

24 


370      Reformation  of  the  Nineteenth  Ce^ttury 

The  Convention  of  1890  appointed  a  standing 
committee  on  Christian  union  as  follows: 

B.  B.  Tyler,  F.  D.  Power,  C.  L.  Loos,  T.  P. 
Haley,  R.  Moffett.  B.  B.  Tyler,  as  chairman, 
made  annual  reports  on  Christian  union,  of  which 
the  following  is  a  summary: 

There  are  five  definite  plans  of  union  before  the 
people: 

1.  The  first  to  be  named  in  this  report  is  the  last 
that  has  been  presented:  it  is  the  scheme  of  the  Pope, 
and  so  the  Catholic  Church.  ' 'Submission"  is  the 
•  only  word  which  exactly  characterizes  this  plan. 
The  way  to  the  reunion  of  all  Christendom  is  for  all 
men,  churches  and  institutions  to  acknowledge  the 
Pope  as  the  vicegerent  of  God,  and  humbly  submit 
to  his  authority.  Submission  to  "His  Holiness"  on 
the  part  of  all  who  believe  will  solve  the  problem  of 
union  among  Christians. 

2.  The  word  "consolidation"  describes  the  plan 
of  union  proposed  some  years  ago  by  the  House 
of  Bishops  of  the  Prctestant  Episcopal  Church 
in  the  United  States  and  the  Lambeth  Confer- 
ence. 

So  prominent  has  this  scheme  been  for  a  number 
of  years  that  we  are  generally  familiar  with  its 
terms.  Innumerable  articles  have  been  published  in 
newspapers,  religious  and  secular,  in  dignified  re- 
views and  stately  quarterlies,  as  well  as  stereotyped 
books. 

The  four  articles  as  proposed  by  the  House  of 
Bishops,  and  amended  by  the  Lambeth  Conference, 
are  as  follows: 

First.  The  Holy  Scriptures  of  the  Old  and  New 
Testament,  as   containing  all  things  necessary  to 


The  Revival  Period 


salvation,  and  as  a  rule  and  ultimate  standard  of 
faith. 

Second.  The  Apostles'  Creed  as  the  Baptismal 
Symbol,  and  the  Nicene  Creed  as  the  sufficient  state- 
ment of  the  Christian  faith. 

Third.  The  two  sacraments  ordained  by  Christ 
himself — Baptism  and  the  Supper  of  the  Lord — 
ministered  with  the  unfailing  use  of  Christ's 
words  of  institution,  and  of  the  elements  ordained 
by  him. 

Fourth.  The  Historic  Episcopate,  locally  adapted 
in  the  methods  of  its  administration  to  the  varying 
needs  of  the  nations  and  peoples  called  of  God  unto 
the  unity  of  his  church. 

An  important  contribution  to  the  current  discus- 
sion of  the  problem  of  union  was  the  publication  of 
a  symposium  in  the  Iiidependent  newspaper,  March 
8,  1894,  on  "Ministerial  Reciprocity,"  to  which 
only  Bishops  in  the  Protestant  Episcopal  Church 
contributed.  There  were  thirty  or  more  contribu- 
tors, who  with  one  voice  declared  that  they  were 
willing  to  recognize  as  ministers  of  the  gospel  only 
those  who  have  been  set  apart  to  this  sacred  service 
by  Episcopal  ordination.  This  was  an  important 
contribution  as  tending  to  show  how  little,  after  all 
that  has  been  said,  the  Episcopal  Church  is  willing 
to  promote  unity  and  union. 

3.  A  plan  of  denominational  confederation  has 
found  much  favor  among  Presbyterians.  A  meeting 
was  held  in  Philadelphia  last  April  in  which  repre- 
sentatives of  eight  Presbyterian  and  Reformed  de- 
nominations in  the  United  States  considered  and 
agreed  on  a  plan  of  federal  union,  which  was  ordered 
to  be  forwarded  to  the  vSynods  and  General  Assem- 
blies of  the  churches  represented.  The  churches 
officially  represented  were  the  Presbyterian  Church 
in  the  United  States  of  America,  the  Reformed  . 
Church  in  the  United    States,  the    United  Pres- 


372       Reformation  of  the  Nineteenth  Century 

byterian  Church,  the  Reformed  Presbyterian 
Church  (General  Synod),  the  Reformed  Church, 
(Synod),  the  Cumberland  Presbyterian  Church 
and  the  Associate  Reformed  Synod  of  the  South. 

4.  The  fourth  plan  of  union  is  well  described  by 
the  word  "compromise."  The  Congregational  State 
Association  of  New  Jersey,  at  its  meeting  in  East 
Orange  last  April  said: 

We  propose  to  the  various  Protestant  Churches 
of  the  United  States  a  union,  or  an  alliance,  based 
on — 

(1)  The  Scriptures  of  the  Old  and  New  Testa- 
ments, inspired  by  the  Holy  Spirit  as  contain- 
ing all  things  necessary  to  salvation  and  as  being 
the  rule  and  ultimate  standard  of  Christian  faith. 

(2)  Disci pleship  to  Jesus  Christ,  the  Divine  Savior 
and  Teacher  of  the  world. 

(3)  The  Church  of  Christ  ordained  by  him  to 
preach  his  gospel  to  the  world. 

(4)  Liberty  of  conscience  in  the  interpretation 
of  the  Scriptures  and  in  the  administration  of  the 
church. 

Such  an  alliance,  the  report  continues,  should 
have  for  its  object,  among  others: 

(1)  Mutual  acquaintance  andfellowship. 

(2)  Co-operation  in  Foreign  and  Domestic  Mis- 
sions. 

(3)  The  prevention  of  rivalries  between  compet- 
ing churches  in  the  same  field. 

(4)  The  ultimate  organic  union  ofthe  whole  visi- 
ble body  of  Christ. 

This  action  will  become  the  proposition  of  ten 
Congregational  denominations  in  the  United 
States. 

(5)  The  plan  of  union  proposes  to  go  back  to  the 
apostolic  age  and  restore  the  unity  which  existed 
among  the  believers  in  the  beginning. 


The  Revival  Period 


373 


In  that  one  catholic,  apostolic  church  we  have  an 
example  and  model  of  church  unity.  This  model 
shows  that  the  believers  in  Jesus  in  the  apostolic 
age  were: 

(1)  United  in  their  creed.  They  believed  in 
Jesus  as  the  Christ,  the  Son  of  God.  This  was  and 
is  the  creed  of  Christianity.  The  church  needs  no 
other. 

(2)  Their  ordinances  were  two — baptism  and  the 
Lord's  Supper,  ordained  by  Christ,  the  Head  of  the 
body. 

(3)  Those  early  disciples  endeavored  to  be  Christ- 
like, and  to  do  whatever  the  Master  would  like  to 
have  them  do. 

If  in  the  apostolic  church,  as  described  in  the  New 
Testament,  we  have  an  example  and  model  of  unity, 
then  this  must  be  the  basis  and  nature  of  the  unity 
which  we  would  seek  in  our  day. 

The  Christ  said  (John  12:32),  ''And  I,  if  I  be 
lifted  up  from  the  earth,  will  draw  all  men  unto  my- 
self."   This  would  be  unity  in  Christ. 

When  Paul  discussed  this  very  subject  in  its  rela- 
tion to  the  Church  of  God  in  Corinth  (i  Cor.  3:  11) 
he  said:  "Other  foundation  can  no  man  lay  than 
that  is  laid,  which  is  Jesus  the  Christ."  Believers 
need  more  of  the  Christ  in  them  in  order  to  the  unity 
desired  by  our  Lord.  More  of  the  mind  of  Christ, 
more  of  the  Holy  Spirit  dwelling  in  our  hearts  by 
faith,  will  promote  the  cause  of  unity  far  more 
satisfactorily  than  any  of  our  addresses  or  resolu- 
tions. 

"Heaven  is  the  abode  of  unity,  and  when  the 
spirit  of  unity  comes  into  a  soul  or  into  a  church,  it 


374      Reformation  of  the  Nmeteenth  Century 

Cometh  from  above."  "Discord  is  of  the  earth,  or 
from  beneath."  The  divisions  of  Christians  show 
that  there  is  still  much  carnality  amongst  them. 
The  more  carnal  a  Christian  is,  the  more  sectarian 
will  he  be;  and  the  more  spiritual  he  is,  the  more 
loving  and  forbearing  and  self-renouncing  are  you 
sure  to  find  him.  And  it  is  with  Christian  communi- 
ties as  wath  individual  Christians. 

Happy  church,  where  sectarianism  shall  first  be 
swept  away  in  an  inundation  of  love  and  joy,  whose 
communion  shall  first  break  forth  into  the  purest 
and  holiest,  and  yet  most  comprehensive,  of  all  com- 
munions— the  communion  of  the  Holy  Ghost!  Would 
to  God  that  church  were  ours. 


The  Period  of  Foreign  Missions 


A.  McLEAN 


THE  PERIOD  OF  FOREIGN 
MISSIONS. 


THE  ORGANIZATION  OF  THE  FOREIGN 
CHRISTIAN  MISSIONARY  SOCIETY. 

Two  main  reasons  led  to  the  organization  of  the 
Foreign  Christian  Missionary  Society.  The  first 
was  a  desire  to  be  loyal  to  Christ.  He  charged  his 
disciples  to  go  into  all  the  world  and  preach  the 
gospel  to  the  whole  creation.  Those  who  have  the 
truth  are  required  to  carry  it  far  and  near.  As  we 
took  the  Bible  to  be  our  only  rule  of  faith  and  prac- 
tice we  could  not  fail  to  be  a  missionary  people.  As 
we  drank  more  deeply  into  the  Spirit  of  Christ  we 
felt  irresistibly  impelled  to  help  him  bear  the  gospel 
of  his  grace  to  every  kindred  and  tribe  and  tongue 
and  people  on  the  globe.  The  founders  of  the 
society  felt  as  did  Peter  and  John  when  they  said, 
"We  cannot  but  speak  what  we  saw  and  heard." 

It  is  well  known  that  this  was  not  the  first  attempt 
of  our  people  to  carry  on  Foreign  Missions.  More 
than  a  quarter  of  a  century  before,  the  American 
Christian  Missionary  Society  was  organized  to  pro- 
mote the  preaching  of  the  gospel  in  this  and  other 

{'Ml) 


378      Reformation  of  the  Nineteenth  Ce7itiiry 

lands.  The  world  was  its  field.  While  looking 
after  the  work  at  home,  missions  were  opened  in 
Asia,  Africa  and  the  West  Indies.  These  were  sus- 
tained for  a  time  and  then  abandoned.  At  the 
twenty-fifth  anniversary  of  that  society  the  historian 
said,  with  a  feeling  of  sadness,  that  in  all  the  wide 
foreign  field,  destitute  of  the  gospel,  we  do  not  have 
a  single  herald  of  the  cross.  Jerusalem  and  Jamaica 
were  deserted;  Liberia  was  forgotten. 

The  abandonment  of  the  work  in  the  foreign  field 
was  the  result  of  a  marked  decline  of  the  mission- 
ary spirit,  and.  not  of  impaired  ability.    About  the 
time  the  American   Society  was   organized,  Mr. 
Campbell  said:    "We  have  abundant  means  if  we 
had  willing  minds  and  liberal  hearts. "  A  little  later 
Isaac  Errett  spoke  of  our  people  as  being  "alarming- 
ly rich."    The  Civil  War  reduced   some  of  the 
friends  of  the  society  to  poverty,  but  there  were 
many  thousands  whose  wealth  was  greatly  increased 
by  the  war.    From  the  very  first  there  were  those 
who  opposed  the  society.   They  assailed  it  in  season 
and  out  of  season.    They  opposed  one  plan  because 
it  was  not  a  co-operation  of  the  churches,  and  an- 
other plan  because  it  was.    They  refused  to  be  con- 
ciliated by  any  concessions.     Because  opposition 
abounded  the  love  of  many  grew  cold.  Benjamin 
Franklin,  while  serving  as  secretary,  tried  hard  to 
abate  prejudice  and  opposition,  and  thought  he  had 
succeeded.    He  gave  it  as  his  conviction  that  we 
were  destined  to  become  a  great  missionary  people 
at  no  distant  period.    His  views  were  far  too  optim- 
istic.   The  opposition  was  much  stronger  than  he 


The  Period  of  Foi'eign  Missions  379 

thought.  President  Pendleton  told  the  convention 
in  1866  that,  "instead  of  a  steadily  swelling  treasury, 
our  contributions  have  been  less  and  less  liberal;  in- 
stead of  establishing  new  missions,  we  have  allowed 
some  that  were  started  with  enthusiastic  zeal  to 
perish  in  our  hands;  instead  of  anticipating  the  new 
and  expanding  fields  that  have  been  opening  upon 
us,  and  providing  the  means  properly  to  enter  them, 
we  have  slept  upon  our  post  till  the  opportunity  has 
offered,  and  we  are  not  ready  to  improve  the  provi- 
dence that  calls  us  to  rise  up  and  possess  the  land. 
Advocates  that  were  once  eloquent  have  withdrawn 
their  plea,  friends  that  were  liberal  have  ceased  to 
contribute,  members  that  came  up  to  counsel  have 
stayed  away  to  chide,  enthusiasm  has  been  chilled, 
generosity  has  been  discouraged  and  wisdom  made 
despondent  of  her  hopes."  Ten  years  later  the  case 
was  no  better.  The  same  careful  writer  used  the 
following  words:  "A  large  number  of  people  utter- 
ly ignore  the  idea  of  propagating  the  gospel.  It  is 
scarcely  correct  to  say  that  they  do  not  believe  in 
the  conversion  of  the  world,  for  they  have  no 
thought  or  concern  about  it  of  any  kind.  Among 
the  elders  are  many  Gallios,  who  care  for  none  of 
these  things.  The  world  may,  for  them,  take  care  of 
itself.  They  are  not  its  keeper.  The  congrega- 
tion is  a  close  corporation,  if  not  offensive,  practi- 
cally defensive,  with  prohibitive  tariffs  upon  all 
foreign  agencies  of  the  kingdom,  that  they  may 
keep  the  gospel  at  home  and  save  the  expense  of  a 
preacher."  David  S.  Burnet  was  one  of  the  most 
active  of  the  managers  and  knew  the  facts  as  well 


380      Reformation  of  the  Nineteenth  Century 

as  any  one  else.  He  said  that  there  was  much  dif- 
ference of  sentiment  in  regard  to  the  foreign  mis- 
sionary enterprise.  Some  seemed  to  forget  the 
aggressive  character  of  our  holy  religion.  They 
forget  the  word^6>  in  the  commission;  their  mind  is 
riveted  upon  tarry  ye. 

The  year  the  Foreign  Society  was  organized,  the 
Christian  Standard  said  that  many  regarded  the 
American  Society  as  dead,  and  were  eagerly  and  re- 
joicingly anticipating  the  funeral  services.  Their 
hopes  were  doomed  to  remain  unrealized.  There 
were  those  who  did  not  cease  to  plead  with  all  earn- 
estness for  a  great  enlargement  of  the  work  at  home 
and  for  a  renewal  of  the  efforts  in  foreign  lands. 
They  felt  that  the  work  in  the  regions  beyond  had 
been  only  temporarily  suspended  and  not  closed  for- 
ever. Among  the  men  of  this  class  was  the  saintly 
Joseph  King.  At  the  convention  of  1874  he  re- 
ferred in  an  address  to  the  humiliating  fact  that  we 
were  the  only  people  who  were  not  obeying  the  com- 
mission, and  not  even  trying  to  obey  it.  His  words 
provoked  some  angry  discussion,  but  they  were  not 
spoken  in  vain.  Another  man  to  whom  all  our 
organized  missionary  work  owes  very  much  was 
Thomas  Munnell.  By  tongue  and  pen  he  sought  to 
prevail  upon  the  brethren  to  do  something  to  send 
the  gospel  to  all  the  ends  of  the  earth.  The  two 
men  who  were  most  influential  at  that  juncture  were 
Isaac  Errett  and  W.  T.  Moore.  Through  the  Chris- 
tian Standard  and  the  Christian  Quarterly  they 
pressed  the  claims  of  Foreign  Missions  home  to  the 


The  Period  of  Foreign  Missions  381 


hearts  and  consciences  of  multitudes.  Their  advo- 
cacy led  to  decisive  action. 

The  second  reason  for  the  organization  of  the 
Foreign  Society  was  a  desire  to  help  the  work  at 
home.  The  annual  report  of  the  American  Society 
for  1875  specially  recommended  to  the  brethren  the 
work  of  Foreign  Missions  in  some  way,  as  a  means 
of  awakening  the  missionary  spirit  for  the  home  as 
well  as  for  the  foreign  field.  "Our  efforts  at  Home 
]\Iissions,  spending  so  large  a  percentage  of  all  our 
money  on  the  fields  near  where  it  was  raised,  has 
tended  to  contract  the  views  of  the  churches  as  to 
the  world-wide  commission  given  to  us  by  Jesus 
Christ  himself.  We  are  satisfied  that  a  thriving 
foreign  work  will  prove  the  best  practical  educator 
of  our  people  in  the  missionary  spirit,  both  at  home 
and  abroad.  Let  our  hearts  leap  over  barriers  of 
district  and  neighborhood  selfishness;  let  us  put  our 
hearts  and  our  treasures  in  other  lands,  from  which 
we  may  often  hear  of  the  horrors  and  hardships  of 
heathen  life,  and  of  their  great  need  of  salvation 
through  Christ,  and  we  will  more  fully  realize  the 
spirit  of  the  great  Missionary,  sent  out  from  heaven 
to  earth."  The  next  report  has  the  same  sentiment: 
"Our  past  history,  as  well  as  the  history  of  other 
religious  bodies,  proves  that  home  work  alone  fails 
and  is  likely  to  fail  in  developing  the  true  mission- 
ary spirit.  One  reason  is  that  the  spirit  of  the 
great  commission  is  against  it.  The  flow  of  true 
religious  life  is  outward  bound  into  all  the  world 
and  to  every  creature.  The  report  tells  of  a  demand 
that  our  means  be  spent  in  our  own  country,  in  our 


382      Reformation  of  the  Nineteenth  Century 

own  respective  states,  then  the  counties,  until  not  a 
few  are  unwilling  to  let  a  dollar  go  out  of  their  own 
vicinities — scarcely  out  of  their  sight.  In  the 
deep  and  well  grounded  conviction  that  Foreign 
Missions  will  not  only  meet  this  last  will  and  testa- 
ment in  Jesus  Christ  in  other  lands,  but  will  be  the 
directest  route  also  to  success  in  our  home  w^ork,  we 
suggest  that  this  convention  urge  the  brethren  gen- 
erally to  do,  not  less  for  home,  but  more  abroad." 

After  thirty  years  of  study,  Isaac  Errett  said  that 
he  had  a  profound  and  unfaltering  conviction  that 
we,  as  a  people,  will  never  reach  the  culture  in 
faith,  in  self-denial  and  in  godliness  that  we  need 
and  are  capable  of,  and  will  never  occupy  the  posi- 
tion before  the  religious  world  which,  so  far  as  our 
principles  are  concerned,  we  are  entitled  to  occupy, 
until  we  give  ourselves  heartily  and  permanently  to 
missionary  work  in  the  broadest  sense  of  that 
phrase,  until  our  hearts  and  homes  and  pulpits  and 
presses  are  all  aflame  with  zeal  for  the  spread  of 
the  gospel  in*^all  the  earth,  until  the  ancient  order 
of  things  is  reproduced  in  that  supreme  consecration 
to  God  which  not  only  spends  money  freely,  but 
offers  life  freely  and  welcomes  toil,  privations,  perse- 
cutions, imprisonment,  aye  and  martyrdom,  if  only 
Christ  be  preached  and  the  gates  of  salvation  be 
thrown  open  to  all  the  world.  ''We  never  did  so 
much  to  plant  the  gospel  in  destitute  home  regions 
as  during  the  years  that  we  sustained  those  Foreign 
Missions.  The  records  show  that  these  years  were 
years  of  unparalleled  success  in  raising  money  and 
of  unparalleled  prosperity  in  Home  Mission  work. 


The  Period  of  Foreign  Missions  383 


In  an  evil  hour,  under  the  pressure  of  adversities  to 
which  our  faith  was  not  equal^  we  abandoned  our 
Foreign  Missions,  and  from  that  day  to  this  we  have 
been  smitten  with  confusion  and  cursed  with  barren- 
ness in   our  home   work.    All   our  painstaking, 
laborious  efforts  to  unite  our  brethren  in  any  scheme 
for  the  evangelization  of  our  home  fields  have  been 
confounded."    Restates  that  some  of  the  strongest 
states  that  complained  most  loudly  over  the  folly  of 
wasting  money  in  Foreign  Missions  that  is  so  much 
needed  at  home,  reported  less  than  one  thousand  dol- 
lars for  missionary  work  within  their  own  borders. 
He  had  no  reason  to  believe  that  God  would  ever 
lift  the  curse  away  from  us  that  has  brought  blight 
and  desolation  everywhere  to  our  missionary  enter- 
prises until  we  repented  of  our  folly  and  began  anew 
to  act  a  part  worthy  of  us  under  the  great  commis- 
sion.   He  maintained  that  it  was  not  true  that  if  we 
do  nothing  abroad  we  shall  do  more  at  home;  for,  in 
refusing  to  do  anything  abroad  we  paralyze  our 
faith,  we  dwarf  our  sympathies,  we  blunt  our  con- 
sciences, we  enervate  our  impulses,  we  gratify  our 
selfishness  and  we  have  -  less  faith,  less  sympathy, 
less  conscience,  less  heroism,  less  benevofence  to 
draw  upon  for  the  home  w^ork.    We  bring  to  it  a 
weakened  moral  nature  and  a  strengthened  selfish- 
ness, and  the  work  in  the  home  field  is  lessened. 
Forever  and  forever  is  it  true  that  there  is  that  scat- 
tereth  and  yet  increaseth,  and  there  is  that  with- 
holdeth  more  than  is  meet  and  it  tendeth  to  poverty. 
Mr.  Errett  was  a  friend  of  Foreign  Missions  because 
he  was  a  friend  of  Home  Missions.    Among  the 


384       Reformation  of  the  N'ineteenth  Century 

friends  of  missions  it  seemed  as  self-evident  as  a 
primary  truth,  that  no  people  have  ever  been  blessed 
in  their  home  enterprises  without  a  foreign  mission- 
ary spirit  and  work. 

A  minor  consideration,  but  one  that  was  not  with- 
out weight,  "was  that  of  self-respect.  When  relig- 
ious friends  asked  where  our  foreign  missionaries 
were  located,  it  was  not  easy  to  give  a  satisfactory 
answer.  When  they  inquired  what  we  did  more 
than  others  since  we  claimed  to  have  the  truth  and 
to  be  guided  solely  by  it,  we  could  make  no  effective 
reply.  Our  self-respect  compelled  us  to  do  some- 
thing worthy  of  the  great  plea  which  we  make 
towards  the  evangelization  of  the  whole  wide 
world. 

The  birth  of  the.  Foreign  Society  was  on  this  wise: 
During  the  convention  of  1874  several  meetings 
were  held  in  the  interest  of  Foreign  Missions. 
Owing  to  the  lack  of  time  the  discussions  did  not 
reach  any  satisfactory  conclusion.  A  special  com- 
mittee was  appointed  to  take  the  whole  matter  into 
consideration.  Of  that  committee  W.  T.  Moore 
was  chairman.  At  a  meeting  of  that  committee  the 
following  summer  in  Indianapolis,  the  subject  was 
further  canvassed  and  a  constitution  was  drafted. 
The  committee  reported  at  the  Louisville  conven- 
tion in  October,  1875.  The  friends  of  the  enterprise 
met  in  the  basement  of  the  First  Church.  There 
were  present  on  that  occasion:  -  Isaac  Errett,  B.  B. 
Tyler,  Thomas  Munnell,  W.  T.  Moore,  F.  M. 
Green,  J.  B.  Bowman,  J.  C.  Reynolds,  Robert 
Moffett,  A.  I.  Hobbs,  J.  S.  Lamar^  R.  M.  Bishop,  W. 


The  Period  of  Fo7  eign  Missions  385 


S.  Dickinson,  C.  S.  Blackwell,  Leander  Lane,  John 
Shackleford,  J.  H.  Garrison,  J.  T.  Toof,  W.  F.  Black 
and  David  Walk.  W.  T.  Moore  presided  and  B.  B. 
Tyler  acted  as  clerk.  Isaac  Errett  stated  the  object 
of  the  meeting  and  gave  some  reasons  why  an  earn- 
est and  persistent  effort  should  be  made  in  behalf  of 
Foreign  Missions.  He  said  it  was  a  time  for  prayer 
rather  than  for  talk.  If  the  undertaking  was  to  suc- 
ceed it  must  be  born  in  the  spirit  of  prayer  and  con- 
secration to  God.  J.  H.  Garrison  relates  that  as  he 
talked  in  his  own  tender  way  about  the  dying  love 
of  Jesus,  his  heart  became  too  full  for  articulation 
and  many  eyes  swam  in  tears.  There  was  a  con- 
sciousness of  God's  presence,  a  conviction  that  what 
was  being  done  was  in  line  with  the  divine  purpose. 
It  was  decided  with  unanimity  that  a  society  be 
organized  to  preach  the  gospel  in  foreign  lands. 
The  constitution  Vv'hich  had  been  prepared  in  In- 
dianapolis was  adopted.  At  an  adjourned  meeting 
officers  were  elected  as  follows:  President,  Isaac 
Errett;  vice-presidents,  W.  T.  Moore,  Jacob  Burnet, 
J.  S.  Lamar;  corresponding  secretary,  Robert 
Moffett;  recording  secretary,  B.  B.  Tyler;  treasurer, 
W.  S.  Dickinson.  The  first  address  was  delivered 
the  same  evening  by  W.  T.  Moore.  In  it  he  re- 
ferred to  what  had  been  attempted  in  earlier  years: 
"You  say  we  have  tried  Foreign  IMissions  and  failed. 
I  beg  pardon,  but  I  really  do  not  think  we  tried  very 
much.  True,  we  sent  a  faithful  missionary  to  Jeru- 
salem and  also  one  to  Jamaica,  but  did  we  sustain 
them  there?  While  we  were  discussing  the  pro- 
priety of  having  a  missionarv  society  with  a  mon- 
20 


386       Reformation  of  the  Nineteenth  Century  , 

eyed  basis,  our  missionaries  were  starved  out  and 
had  to  leave  their  work,  which  had  only  been  fairly 
started,  and  come  home.  This  is  precisely  the  way 
we  have  tried  the  foreign  missionary  work."  In 
this  noble  and  inspiring  address  the  speaker  outlined 
what  he  conceived  to  be  the  work  of  the  society  and 
the  principles  by  which  it  should  be  characterized. 

The  Foreign  Society  was  organized  because  the 
i\merican  Society  could  not  do  foreign  missionary 
work.  From  the  first  the  two  societies  have  worked 
together  in  perfect  harmony.  The  new  society  was 
on  a  somewhat  different  basis  from  the  old.  In  the 
new  the  people  who  furnished  the  money  directed  how 
the  money  should  be  used.  The  managers  were  de- 
termined not  to  waste  any  time  or  strength  in  con- 
troversy as  to  plans  and  methods.  They  were  not 
wedded  to  any  special  plan,  nor  had  they  any  quar- 
rel with  those  who  preferred  some  other  way  of 
working.  What  they  wanted  was  work  done,  and 
they  were  not  disposed  to  stand  on  the  order  of 
doing  it,  provided  the  order  was  not  incompatible 
with  the  will  of  God.  If  better  plans  should  be 
proposed,  they  held  themselves  in  readiness  to  adopt 
them  promptly  and  gratefully.  But  they  and  the 
brethren  generally  were  thoroughly  weary  of  vain 
jangling  about  plans,  while  nothing  was  being  done 
and  while  no  better  plans  were  even  proposed. 
There  is  no  use  in  arguing  against  success.  To  all 
objections  urged  the  Foreign  Society  has  pointed  to 
its  work,  and  then  without  argument  has  endeav- 
ored to  do  the  next  thing  that  needed  doing. 

The  society  began  its  work  in  a  modest  way.  It 


The  Period  of  Foreign  Missions  387 


was  born,  as  has  been  shown,'  in  a  basement.  Other 
great  movements  began  in  an  upper  room,  or  in  a 
stable,  or  behind  a  haystack.  The  managers  did 
not  expect  to  appeal  to  any  large  constituency.  The 
society  \vas  ten  years  old  before  it  had  a  secretary 
giving  his  whole  time  to  its  interests.  W.  T.  Moore 
served  for  two  years  without  any  compensation.  A 
nominal  sum  was  paid  a  competent  bookkeeper. 
W.  B.  Ebbert  served  for  four  years  as  corresponding 
secretary.  He  had  other  sources  of  income  and  re- 
ceived pay  only  for  the  portion  of  time  given  to  the 
society.  When  he  resigned,  the  first  act  of  the  ex- 
ecutive committee  was  to  resolve  that  his  successor 
be  paid  only  five  hundred  dollars  a  year.  It  was  not 
till  1885  that  the  society  had  an  office  of  its  own. 
Up  to  that  time  the  committee  met  in  the  store- 
room of  the  Standard  Publishing  Company.  Boxes 
and  windows  served  as  chairs.  The  recording  sec- 
retary used  his  knee  as  a  desk.  The  corresponding 
secretary  did  his  work  at  his  own  home.  No  rent 
was  paid.  Circulars  VN^ere  printed  on  a  hectograph. 
The  policy  was  conservative.  The  connnittee  did 
not  eare  to  venture  beyond  "the  cash  on  hand  and 
in  the  bank."  The  income  for  the  first  year  was 
11,706.35.  It  was  according  to  the  faith  and  enter- 
prise of  the  managers  of  the  society. 


II. 


THE  FIRST  MISSIONS. 

The  Foreign  Society  was  organized  to  preach  the 
gospel  where  Christ  was  not  already  named,  that  it 
might  not  build  upon  other  men's  foundations. 
Nevertheless,  the  first  work  was  done  in  Europe. 
For  seven  years  no  worker  was  sent  to  any  heathen 
field.  This  was  owing,  in  part,  to  the  fact  that 
there  were  no  volunteers  for  service  in  the  regions 
beyond.  Within  a  month  after  the  society  was  or- 
ganized, Enos  Campbell  was  asked  to  go  to  Japan. 
Calvin  S.  Blackwell,  who  had  offered  himself  for 
any  field  where  his  services  might  be  needed,  was 
told  to  hold  himself  in  readiness  to  accompany  Mr. 
Campbell  to  Japan.  When  the  time  came,  neither 
was  willing  to  go.  J.  H.  Hardin  offered  to  go  to 
India.  His  family  physician  informed  him  that  the 
health  of  his  children  required  him  to  remain  in 
America.  At  that  time  there  was  little  zeal  for  mis- 
sions in  the  churches,  and  none  at  all  in  the  colleges. 
The  Student  Volunteer  Movement  had  not  been 
born.  Young  men  of  culture  and  ability  gave  their 
lives  to  work  in  other  fields.  Good  men  offered  to 
labor  in  Europe;  the  society  had  to  accept  their 
services  or  none.  It  was  owing,  also,  in  part,  to  the 
fact  that  Timothy  Coop,  a  wealthy  and  philanthropic 
Englishman,  appeared  on  the  scene  and  promised  to 
contribute  handsomely  to  the  support  of  work  in  his 
own  country.    He  offered  to  give  $10,000  provided 

(388) 


The  Period  of  Foreign  Missions  389 


the  churches  in  the  United  States  gave  an  equal 
amount.  A  little  later  he  promised  $5,000  if  three 
new  men  were  sent  to  England.  It  was  felt  at  the 
time  that  his  offer  contemplated  a  departure  or  a 
deflection  from  the  original  purj^ose  of  the  society. 
It  was  no  part  of  the  plan  of  the  society  to  do  mis- 
sionary work  in  England.  Still,  as  the  greater 
portion  of  the  expense  was  borne  by  jNIr.  Coop,  it 
was  decided  to  accept  his  offer. 

The  first  work  done  by  a  representative  of  the  so- 
ciety was  done  in  Southampton,  England.  Henry 
S.  Earl  was  going  to  that  city  at  his  own  charges  in 
any  event.  It  was  thought  by  him  and  by  others 
that  it  would  be  well  for  him  to  go  in  connection 
with  the  society.  He  was  promised  no  definite  sup- 
port. For  a  time  he  received  only  a  nominal  sum. 
The  society  gradually  increased  its  grant  to  him  till 
it  paid  him  a  full  salary.  In  three  years  he  spent 
$5,000  of  his  own  funds  in  establishing  a  church  in 
Southampton.  His  preaching  captured  the  city. 
He  reported  that  many  captains,  ship  officers  and 
crews  of  ships  from  India,  China,  Japan,  Africa,  the 
West  Indies,  France,  Italy,  Spain,  Norway  and 
America,  when  in  port,  attended  the  services,  and 
thus  the  truth  was  spread  abroad  and,  no  doubt,  in 
many  cases  bore  fruit  after  many  days.  Mr.  Earl's 
services  began  in  February,  1876.  M.  D.  Todd  be- 
gan a  work  in  Chester  in  1878.  The  same  year  W. 
T.  Moore  went  to  Southport.  Henry  Exley  went  to 
Tranmere  in  1879.  ^^'^  expenses  were  born  by  a 
brother  living  in  Mollington.  The  annual  report  for 
1879   stated   that    the    English  mission  had  been 


390       Reformation  of  the  Nineteenth  Century 


planted  to  focalize,  not  to  monopolize  our  energies. 
It  was  believed  that,  having  been  sustained  by  the 
society  from  one  to  four  years,  that  mission  should 
and  soon  would  be  self-sustaining.  * 'While  we 
appreciate  highly  the  advantages  of  the  fields  now 
occupied  and  favor  a  most  tenacious  hold  on  them, 
we  deem  it  just  and  proper  to  urge  upon  our  evan- 
gelists in  England  to  give  attention,  as  they  have  not 
yet  done,  to  providing  a  support  for  their  labors  at 
home,  so  that  being  rapidly  relieved  of  our  obliga- 
tions toward  them,  we  may  the  more  promptly  and 
extensively  devote  our  means,  according  to  our  orig- 
inal purpose,  to  the  needy  fields  of  Africa  and  Asia." 
The  officers  of  the  society  felt  that  the  time  had 
come  when  we  ought  to  have  missionaries  along  the 
course  of  the  Nile  and  in  the  crowded  cities  and  vil- 
lages of  China  and  Japan. 

While  this  was  the  feeling  of  the  society  the  force 
in  England  was  steadily  increased.  Thus,  when  W. 
T.  Moore  left  Southport  for  Liverpool,  J.  L.  Rich- 
ardson was  sent  to  fill  the  vacancy.  M.  D.  Todd 
took  the  work  in  Liverpool,  W.  T.  Moore  having 
gone  to  London.  J.  M.  Van  Horn  was  sent  to 
Chester  to  take  the  place  made  vacant  by  the  trans- 
fer of  Mr.  Todd  to  Liverpool.  The  following  have 
been  employed  since:  iV.  Martin,  to  work  in  Birken- 
head; W.  H.  C.  Newington,  to  labor  in  Liverpool;  B. 
H.  Hayden,  for  Ingleton  and  Bishopsfield;  A.  J.  L. 
Glidden,  for  Cheltenham;  W.  Durban,  for  Fulham; 
George  Brooks,  for  Brixton;  Samuel  McBride,  as 
general  evangelist;  T.  R.  Hodkihson,  for  Rother- 
hithe;  J.  E.  Powell,  for  Southampton,  H.  S.  Earl 


The  Period  of  Foreign  Missions  391 


having  gone  from  that  point  first  to  Cheltenham  and 
afterward  to  Liverpool;  F.  W.  Troy,  first  for  Chel- 
tenham and  then  Gloucester,  and  last  for  Liverpool, 
H'.  S.  Earl  having  returned  home;  J.  J.  Haley,  for 
Birkenhead,  J.  M.  Van  Horn  having  resigned  to 
come  to  America;  T.  S.  Buckingham  for  Chelten- 
ham. On  the  resignation  of  Mr.  Buckingham,  E. 
H.  Spring  and  W.  E.  Hogg  were  employed  to  take 
the  work  at  Cheltenham  and  Gloucester.  In  the 
year  1892  George  T.  Walden,  of  Melbourne,  Austra- 
lia, succeeded  W.  T.  Moore  at  the  West  London  Tab- 
ernacle, Mr.  Moore  having  resigned  to  give  his 
entire  time  to  the  Christian  Commonwealth.  The 
next  year  J.  E.  Powell  left  Southampton  for  Amer- 
ica. Later  on,  EH  Brearley  succeeded  W.  E.  Hogg 
at  Cheltenham,  and  afterwards  took  charge  at  Birken- 
head when  J.  J.  Haley  resigned.  The  increase  in 
the  force  in  England  was  owing  chiefly  to  the  ap- 
peals and  to  the  generosity  of  Timothy  Coop  and 
his  two  sons.  They  contributed  largely  to  the  so- 
ciety directly,  and  still  more  largely  indirectly.  It 
was  their  desire  that  the  society  should  select  the 
men  and  direct  their  labors.  In  a  conference  with 
Mr.  Coop  in  1884  stated  that  the  property  owned 
by  the  society  in  England  was  worth  $83,000,  and 
that  that  was  more  than  the  society  had  spent  in  Eng- 
land up  to  that  time.  The  work  having  been  begun 
it  could  not  be  abandoned.  It  had  to  be  vigorously 
prosecuted.  At  the  p  resent  time  work  is  carried  on 
at  fifteen  different  points.  The  workers  are  now  as 
follows:  W.  Durban,  Hornsey;  Eli  Brearley,  Tasso; 
E.   M.    Todd,    West   London  Tabernacle;  George 


392      Reformation  of  the  Nineteenth  Century 


Rapkin,  Birkenhead;  M.  A.  Collins,  Chester;  J.  H. 
Bicknell,  Liverpool;  x\lfred  Johnson,  Southport;  T. 
H.  Bates,  Cheltenham;  Daniel  Scott,  Ingleton;  ly. 
W.  Morgan,  Southampton;  E.  H.  Spring,  Gloucester; 
J.  H.  Versey,  Lancaster,  andj.  W.  Travis,  Margate. 
The  membership  is  2,412.  The  men  sent  to  England 
and  the  men  employed  there  have  labored  faithfully. 
They  did  what  they  could.  The  expectation  that  the 
churches  planted  would  be  self-supporting  in  four 
years  has  not  been  realized.  Of  those  sent  to  Eng- 
land, J.  L.  Richardson  and  M.  D.  Todd  and  Mary 
Bishop  Moore  have  gone  to  their  long  home.  Since 
1893  the  work  in  England  has  been  managed  by 
an  English  committee.  The  society  makes  an 
annual  grant  and  the  English  committee  distrib- 
utes it. 

The  Danish  Mission  was  opened  in  June,  1876. 
Dr.  Hoick,  the  pioneer,  was  born  and  educated  in 
Jutland.  He  came  to  America  and  practiced  medi- 
cine in  Cincinnati.  After  uniting  with  the  Central 
Christian  Church,  he  asked  to  be  sent  to  Denmark 
as  a  missionary.  The  committee  recognized  in  him 
a  man  of  great  faith,  earnest  piety  and  one  endowed 
with  superior  intellectual  attainments,  and  appointed 
him.  He  "gave  up  a  growing  and  lucrative  practice 
and  went.  He  found  many  difficulties  in  the  way. 
The  chief  among  these  was  the  want  of  faith  on  the 
part  of  the  people  in  the  Word  of  God.  He  found 
that  the  plea  for  "the  Bible  and  the  Bible  alone" 
was  about  the  most  difficult  that  could  be  made,  since 
the  people  seemed  to  be  willing  to  accept  almost 
any  other  kind  of  religion  rather  than  that  taught 


The  Period  of  Foreign  Missions  393 

in  the  Scriptures.  Dr.  Hoick  has  done  a  good  work 
in  Copenhagen.  The  congregation  numbers  nearly 
two  hundred.  The  building  there  cost  $22,000,  and 
is  worth  more  than  it  cost.  It  is  the  best  Dissenting 
house  of  worship  in  the  city.  It  is  well  located  and 
arranged.  Dr.  Hoick  has  also  done  a  fine  work  in 
Norway.  There  are  in  Norway  twenty  congrega- 
tions. Ten  of  these  have  their  own  houses.  These 
are  neither  large  nor  splendid,  but  they  are  comforta- 
ble and  convenient.  Julius  Cramer  preaches  in 
Frederickshald.  He  was  born  in  Schleswig.  He 
took  the  English  Bible  course  in  Drake  University 
and  returned  to  preach  the  gospel  to  his  kindred  and 
countrymen.  E.  W.  Pease  has  recently  gone  to 
Norway  to  assist  in  the  work.  He  lives  in  Chris- 
tiania.  A  little  over  a  year  ago  a  church  was 
organized  at  Malmo,  Sweden.  Later  on  a  second 
church  was  organized  in  Ramlosa,  I.  P.  Lillien- 
stein  preaches  for  both.  In  1885  O.  C.  Mikkelsen 
was  sent  from  this  country  to  aid  in  the  mission. 
Mr.  Mikkelsen  is  a  Dane.  He  attended  Oskaloosa 
College  for  two  terms,  and  the  College  of  the  Bible 
for  two  years.  He  has  charge  of  the  Second  Church 
in  Copenhagen.  For  two  years  R.  P.  Anderson 
has  been  the  minister  in  charge  of  the  First  Church 
in  Copenhagen.  In  Scandinavia  there  are  about 
1,200  church  members  in  all.  Their  great  need 
is  competent  men  to  preach  to  them.  They 
have  five  evangelists;  they  need  men  of  culture  and 
consecration,  who  can  serve  them  acceptably  as 
settled  ministers.  For  ten  years  Dr.  Hoick  has  re- 
ceived no  salary.    Not  only  so,  but  he  gives  no  less 


394       Reformation  of  the  Nineteenth  Century 

than  $i,ooo  a  year  to  assist  the  mission.  He  is  of 
the  opinion  that  with  $10,000  a  year  he  could 
take  all  Scandinavia  for  New  Testament  Chris- 
tianity. 

A  mission  was  opened  in  Paris,  France,  in  Feb- 
ruary, 1878.  Jules  Delaunay  and  wife  were  the 
founders.  Monsieur  Delaunay  was  a  Parisian  by 
birth.  He  was  educated  for  the  priesthood  of  the 
Roman  Catholic  Church.  He  spent  several  years  in 
study  in  Rome,  giving  particular  attention  to  the 
catacombs.  Renouncing  Catholicism,  he  came  to 
America.  He  was  baptized  by  a  Baptist  minister 
near  Providence,  R.  I.  Subsequently  he  moved  to 
Cincinnati.  While  there  he  united  with  the  Central 
Christian  Church.  Madame  Delaunay  was  an  Eng- 
lish woman  and  belonged  at  one  time  to  the  Church 
of  England.  She  united  with  the  Central  Christian 
Church  at  the  same  time  as  her  husband.  They 
volunteered  for  a  mission  to  France.  The  society 
did  not  ask  them  to  go.  They  said,  "Send  us,  and 
by  the  grace  of  God  we  will  carry  the  primitive 
gospel  to  the  perishing  millions  of  France."  The 
committee  becaptne  deeply  interested  in  the  proposed 
mission;  they  thought  they  saw  in  their  offer  a  provi- 
dential opening  for  a  grand  work.  They  knew  that 
France  was  just  then  passing  through  a  transition 
state,  both  politically  and  religiously,  and  they 
knew,  furthermore,  that  such  a  time  was  highly  pro- 
pitious for  the  introduction  of  our  plea.  Monsieur 
and  Madame  Delaunay  made  a  tour  through  several 
states  in  the  interests  of  the  new  mission.  In  some 
churches  they  were  received  with  enthusiasm,  in 


The  Period  of  Foreign  Missions  395 

others  with  indifference,  and  in  others  still  with  ex- 
treme coldness.  The  most  the  society  could  promise 
them  was  $300  in  cash  and  whatever  might  be  sent 
to  the  treasury  especiall}^  for  the  French  mission. 
It  was  not  believed  that  these  terms  would  be  ac- 
cepted. They  were  promptly  and  gladly  accepted, 
and  the  missionaries  were  soon  on  their  way  to 
Paris.  A  hall  was  rented  and  public  preaching  be- 
gan. In  1880  Miss  Annie  C.  Crease  was  engaged  to 
teach  a  school.  The  Christian  Woman's  Board  of 
Missions  paid  her  salary.  E.  Roque  was  employed 
for  a  season,  but  his  services  not  being  satisfactory 
he  was  dismissed.  In  1886  the  society  resolved  to 
discontinue  the  French  mission  on  the  ground  that 
it  could  not  be  made  a  success,  because  of  existing 
obstacles,  without  incurring  more  expense  than  the 
society  could  meet.  Jules  Delaunay  was  a  good 
man,  but  a  poor  financier.  No  matter  how  much 
was  paid  him  he  was  always  in  debt.  The  commit- 
tee searched  for  years  for  a  suitable  man  to  be 
associated  with  him;  the  search  was  in  vain.  The 
society  decided  to  abandon  the  field. 

In  November,  1878,  J.  W.  McOarvey  called 
attention  to  the  Turkish  field  and  to  a  man  who 
would  faithfully  and  willingly  occupy  it.  In  com- 
pany with  several  leading  men  in  Kentucky  Pro- 
fessor McGarvey  issued  a  call  to  those  who  desired 
the  promotion  of  the  gospel,  and  who  honored  the 
name  of  the  I^ord  Jesus  Christ,  especially  those  of 
his  own  state,  to  send  money  and  pledges  to  the 
treasurer  of  the  Foreign  Society  to  insure  the  support 
of  G.  N.  Shishmanian  for  a  term  of    five  years. 


396      Reformation  of  the  Nineteenth  Century 

Subsequently  Mr.  Shishmanian  made  a  brief  tour 
through  portions  of  Kentucky,  Illinois,  Indiana, 
Ohio,  Pennsylvania  and  New  York,  and  spoke  of 
the  providential  openings  in  Constantinople,  and 
excited  deep  interest  in  his  struggling,  worthy  and 
beloved  kinsmen.  Mr.  Shishmanian  was  born  in 
Asia  Minor  of  Armenian  parents.  He  took  a  course 
of  study  in  Dr.  Hamlin's  Academy  on  the  Bosporus. 
After  spending  some  time  in  Egypt  as  an  interpreter 
he  came  to,  America.  He  united  with  the  Disciples 
of  Christ  in  Dallas,  Texas.  Soon  after  he  entered 
the  College  of  the  Bible  to  prepare  for  the  ministry. 
Mrs.  Shishmanian  was  born  in  I^exington,  Ken- 
tucky. Because  of  the  growing  interest  in  the  pro- 
posed Turkish  mission  and  because  of  the  funds  that 
reached  the  treasury  in  answer  to  the  appeal  made 
on  its  behalf,  Mr.  and  Mrs.  Shishmanian  were  ap- 
pointed missionaries  to  Constantinople.  They 
reached  that  city  in  the  year  1879.  The  gospel  was 
preached  publicly  and  from  house  to  house.  Schools 
were  opened  and  children  taught.  Tracts  were 
written  and  carried  far  and  near.  The  converts 
are  scattered  throughout  the  empire.  Work  is 
carried  on  in  connection  with  Constantinople  at 
the  following  places:  Bardezag,  Giol  Dahl,  Sevas, 
Zara,  Antioch,  Biridjek  and  Aleppo.  Four  un- 
ordained  men  are  engaged  as  evangelists.  There 
are  two  male  and  three  female  teachers.  In  the 
seventeen  organized  churches  there  are  434  mem- 
bers. In  the  day  schools  there  are  567  boys  and  79 
girls.    Mr.  Shishmanian  has  evangelized  as  far  east 


The  Period  of  Foreign  Missions 


397 


as  Bitlis  on  the  Lake  of  Van.  He  has  traveled  ex- 
tensively throughout  the  empire. 

In  the  year  1884  G-arabed  Kevorkian  was  sent 
to  Tocat.  In  addition  to  his  work  at  that  point  he 
superintends  the  stations  at  Haji  Keni,  Capou  Kara, 
Marsivan,  Checharshambeh  and  Aza  Bajhee.  In  his 
evangelistic  tours  he  has  been  in  perils  from  robbers 
more  than  once.  His  labors  have  been  seriously 
hindered  by  the  civil  authorities.  One  governor 
has  been  his  steadfast  friend  from  the  first,  and  has 
done  much  to  encourage  and  assist  him.  Later  on 
Hohannes  Karagiozian  was  sent  to  Marash,  in  Cili- 
cia.  He  labored  at  that  and  some  other  points  in 
that  part  of  Turkey  in  Asia.  He  has  not  been  con- 
nected with  the  society  for  several  years.  The 
Isaac  Errett  Memorial  Chapel  was  erected  in  Smyrna. 
Mr.  and  Mrs.  John  Johnson  have  been  at  work  there 
for  two  years.  Two  years  agoMr.  and  Mrs.  A.  L. 
Chapman  were  sent  to  Constantinople  to  be  asso- 
ciated with  Mr.  and  Mrs.  Shishmanian.  Thus  far 
they  have  been  giving  most  of  their  time  to  the 
study  of  the  language.  Mr.  Chapman  has  conducted 
one  service  in  English  each  week.  He  has  preached 
and  taught  a  Bible  class  through  an  interpreter. 
He  is  now  able  to  speak  to  the  people  in  their  own 
language.  Since  Mr.  Shishmauian's  removal  to 
Sevas,  Mr.  Chapman  has  charge  of  the  work  in 
Contantinople.  Mrs.  Chapman  teaches  the  school. 
She  is  preparing  to  start  a  kindergarten.  The  con- 
versions in  Turkey  from  the  beginning  number  over 
1,000.  Of  the  missionaries  in  this  field  General 
Wallace  said,  "Thev  are  men  who  live  and  die  in  their 


398      Reformation  of  the  Nineteenth  Century 

work;  it  is  a  work  of  the  kind  that  is  productive  of 
the  greatest  good." 

The  year  the  society  was  organized  J.  S.  lyamar 
was  invited  to  go  to  Italy,  but  declined.    An  un- 
known friend  offered  five  thousand  dollars  for  a  Ger- 
man mission  in  case  the  society  would  raise  four 
thousand.    Charles  Louis  Loos  was  invited  to  go  to 
Germany;  for  sufficient  reasons  he  could  not  accept 
the  invitation.    Urgent  calls  came  from  England, 
Scotland,  Wales  and  Ireland.    The  following  were 
urged  to  go  to  England:  B.  B.  Tyler,  Alanson  Wil- 
cox, O.  A.   Burgess,  Thomas  Munnell  and  Enos 
Campbell.    W.  H.  Hopson  was   invited  to  go  to 
Scotland.    Francisco  de  Capdevilla  was  appointed 
to  labor  in  Mexico.    All  he  asked  was  for  sufficient 
funds  to  pay  his  passage  to  the  city  of  Acapulco,  on 
the  Pacific  Coast.    He  believed  that  he  could  by 
teaching  not  only  lay  a  broad  and  firm  foundation 
for  his  future  progress,  but  also  immediately  provide 
for  himself  the  necessaries  of  life  and  sustain  the 
preaching   of  the  gospel.    Unfortunately,    it  soon 
appeared  that  he  had  not  adequately  measured  the 
extent  and  violence  of  the  opposition  to  the  preach- 
ing of  the  gospel  in  Acapulco,  or  the  difficulty  of  a 
stranger  to  obtain  a  self-supporting  school  there. 
Notwithstanding,  seven  baptisms  soon  followed  and 
he  obtained  for  awhile  a  tolerant  attitude  by  teach- 
ing the  English  language  and  some  other  branches 
not  elsewhere  taught  there,  but  being  greatly  dis- 
appointed in  his  purpose,  and  assured  of  the  society's 
inability  to  furnish  him  even  a  ^"partial  support,  he 
resigned  his  labors. 


The  Period  of  Foreign  Missions  399 

Through  these  years  there  was  much  dissatisfac- 
tion that  no  work  was  begun  on  heathen  soil.  It 
was  felt  by  many  that  Timothy  Coop  and  W.  T. 
Moore  had  side-tracked  the  society,  so  to  speak. 
Their  appeals  for  the  work  in  England  were  numer- 
ous and  importunate.  On  this  account  the  commit- 
tee on  new  missions,  in  the  convention  of  1881, 
thought  it  necessary  to  set  forth  the  true  aim  and 
work  of  the  society.  The  substance  of  their  report 
is  as  follows:  We  think  it  very  important  that  correct 
and  right  ideas  as  to  the  true  nature,  character  and 
limitations  of  foreign  missionary  work  be  stated, 
entertained  and  adhered  to  in  the  prosecution  of  the 
work.  What  is  that  idea?  With  what  end  in  view, 
and  for  what  purpose,  should  foreign  missionary  so- 
cieties be  established  and  sustained?  Not  to  change 
one  believer  from  one  Protestant  faith  to  another, 
but  to  Christianize  the  heathen;  to  make  known  the 
Christ  in  his  saving  power  to  those  who  have  never 
heard  of  him,  and  to  whom  he  has  not  been 
preached.  It  is  to  plant  congregations  of  Christian 
believers  in  lands  distinctively  and  admittedly  pagan, 
idolatrous  and  heathen,  and  our  work  is  foreign  in 
the  true  sense  only  in  so  far  as  we  keep  this  promise 
in  view  and  labor  for  its  realization.  Our  great 
King  says,  "Go  ye  and  disciple  all  nations."  The 
"nations"  meant  then,  as  the  word  means  now,  the 
great  unevangelized  heathen  world;  the  pagan  races, 
one  and  all.  The  church's  mission  is  the  proclama- 
tion of  the  gospel  "to  every  creature,"  preach 
the  gospel  in  the  regions  beyond;  make  known  the 
Son  of  Ood  as  tlie  only  Redeemer  of  the  world,  and 


400       Reformation  of  the  Nineteenth  Century 

in  the  greatness  of  his  salvation  to  those  who  sit  in 
darkness  and  in  the  region  and  shadow  of  death.  It 
is  something,  indeed,  and  it  is  well,  to  lead  to  a 
clearer  knowledge  of  the  truth  as  it  is  in  Jesus, 
those  already  instructed  to  some  extent,  and  evan- 
gelized and  committed  to  the  Christ;  but  it  is  not 
strictly  foreign  missionary  work,  and  should  not  be 
so  termed. 

The  committee  continued:  "The  work  we  are 
doing,  most  of  it,  at  least,  is  not  strictly  foreign 
missionary  work;  it  is  not  done  for  the  Christianiza- 
tion  of  the  heathen;  its  end  is  not  the  salvation  of 
men  and  women  from  idolatry  with  all  its  abomina- 
tions. It  is  largely  changing  people  from  one 
Protestant  faith  to  another;  not  attacking  the  strong- 
holds of  Satan  in  heathen  and  idolatrous  countries, 
which  is  the  one  object  for  which  foreign  missionary 
societies  exist.  We  seem  not  to  have  had  hitherto 
the  true  idea  of  foreign  work,  or,  if  we  had,  to  have 
departed  from  it  largely  in  practice.  England  gives 
more  money  every  year  for  the  support  of  Foreign 
Missions  than  any  other  country  on  the  globe. 
Millions  of  money  go  out  of  the  pockets  of  wealthy 
Englishmen  annually  into  the  treasuries  for  the  pro- 
pagation of  the  gospel  in  foreign  lands.  To  her 
credit  be  this  spoken.  Yet  we,  with  but  a  few 
thousand  dollars  for  the  maintenance  each  year  of 
foreign  missionary  work,  give  the  greater  part  of 
that  to  support  men  in  England.  How  absurd! 
Sending  men  to  England  to  preach  the  gospel  is  no 
more  foreign  missionary  work  than  would  be  the 


The  Period  of  Foreign  Missions  401 

sending  of  men  to  Boston,  or  Providence,  or  San 
Francisco." 

The  day  so  long  and  so  eagerly  looked  for  was  at 

hand. 
26 


III. 


INDIA. 

The  year  1882  marked  an  epoch  in  the  history  of 
the  Foreign  Society.  That  year  work  was  begun 
on  heathen  soil.  For  some  years  money  kept  coming 
into  the  treasury  for  this  s  pecial  purpose.  Much  of 
it  came  from  the  children.  As  J,  H.  Garrison,  the 
editor  of  the  Christian-Evangelist .  was  preparing  to 
leave  for  the  convention  held  in  Louisville,  in  1880, 
his  little  boys  told  him  they  wanted  to  send  some 
money  with  him  for  missions.  They  handed  him 
the  savings  of  many  weeks  and  said,  "We  want  this 
to  go  to  send  the  gospel  to  children  who  have  never 
heard  the  name  of  Jesus."  On  hearing  this  inci- 
dent the  convention  decided  to  ask  the  Sunday- 
schools  for  one  offering  each  year  for  heathen  mis- 
sions. That  was  the  origin  of  Children's  Day.  As 
we  had  then  no  one  at  work  in  any  part  of  the 
heathen  world,  the  offerings  of  the  children  were 
invested  for  some  time. 

When  the  problem  of  money  was  soivea,  the  next 
thing  was  to  find  men  to  go.  The  society  did  not 
have  long  to  seek.  Albert  Norton  had  spent  some 
years  in  India  as  a  missionary.  After  uniting  with 
our  people,  he  wrote  to  the  society  with  reference  to 
his  possible  return  to  that  field  under  the  direction 
of  the  executive  committee.  He  was  highly  rec- 
ommended by  those  who  knew  him.    In  order  to 

test  his  ability  and  to  become  better  acquainted  with 

(402) 


The  Period  of  Fo7^eign  Missions  403 

him,  he  was  engaged  for  two  months  to  solicit  funds. 
The  time  was  subsequently  extended.  He  visited 
many  churches  and  spoke  with  great  fervor  and 
power  on  the  theme  so  near  his  heart.  He  secured 
considerable  in  cash  and  pledges.  On  the  4th  of 
February,  1882,  the  committee  decided  to  send  Mr. 
and  Mrs.  Albert  Norton  and  Mr.  and  Mrs.  G.  L. 
Wharton  to  India  as  missionaries.  Mr.  Wharton 
was  well  known  as  a  rising  young  preacher.  He 
was  a  graduate  of  Bethany  College  and,  at  the  time 
of  his  appointment,  was  in  charge  of  the  Richmond 
Avenue  Church  in  Buffalo.  Mrs.  Wharton  was  a 
daughter  of  the  sainted  Robert  Richardson,  the 
friend  and  biographer  of  Alexander  Campbell. 
These  men  and  women  were  believed  to  be  full  of 
the  Holy  Spirit  and  of  faith.  They  were  ready  and 
eager  to  go.  They  asked  no  stipulated  salary. 
They  were  willing  to  go  trusting  in  God  and  in  their 
brethren.  The  Christian  Woman's  Board  of  Mis- 
sions sent  four  ladies  with  them  to  serve  as  teachers 
and  Bible  women.  On  the  i6th  of  September,  1882, 
this  little  band,  eight  in  all,  sailed  from  New  York 
for  Bombay.  They  reached  their  destination  in 
October.  At  once  they  began  the  study  of  the  lan- 
guage and  the  people.  Mr.  Norton  did  not  continue 
long  with  the  society.  He  resigned  because  of  some 
scruples  of  conscience  over  receiving  any  stated 
amount  for  his  support.  His  resignation  caused 
some  disappointment.  At  the  same  time  it  should  be 
borne  in  mind  that  his  services  had  been  exceedi ug- 
ly valuable.  He  did  what  few  other  men  could  have 
done.    He  aroused  thousands  who  were  asleep.  He 


404      Re/ormatiojt  of  the  AHneteenth  Century 

convinced  the  committee  and  many  churcnes  and 
individuals  that  a  mission  could  be  planted  in  India. 
He  started  the  work. 

The  convention  of  that  year  stated  that  the  action 
of  the  executive  committee  deserved  the  fullest  ap- 
proval of  the  society  and  its  grateful  thanks.  The 
convention  recognized  in  the  starting  of  this  mis- 
sion the  evident  guidance  of  Providence  and  the  in- 
dication of  the  divine  purpose  that  called  for  grate- 
ful acknowledgment  and  prompt  and  generous  sup- 
port. It  seemed  plain  that  the  Holy  Spirit  was 
opening  up  to  us  access  to  all  nations  and  inviting 
us  to  enter.  The  convention  rejoiced  that  the  com- 
mittee was  so  prompt  to  venture  upon  this  great 
field,  and  that  their  faith  in  the  support  of  the 
Ivord's  people  in  this  work  had  not  faltered.  It  was 
recommended  that  other  fields  be  entered,  princi- 
pally Japan  and  China.  The  hope  was  expressed 
that  the  next  convention  would  be  greeted  with  the 
report  that  both  these  fields  had  been  occupied,  and 
that  the  eyes  of  all  might  be  turned  hopefully  upon 
still  wider  prospects  of  gospel  victories  in  the  Orient. 
The  enthusiasm  and  joy  of  that  convention  were 
unprecedented.  The  reproach  of  having  no  mis- 
sionaries in  any  part  of  the  heathen  world  was 
rolled  away.  The  treasurer's  report  showed  that  the 
receipts  for  the  year  were  double  that  of  any  pre- 
vious year.  The  marked  increase  in  the  receipts 
was  significant.  It  indicated  that  the  people  were 
ready  to  enter  the  regions  beyond  and  to  support 
the  workers  that  might  be  sent  there. 

The  work  began  in  the  Central  Provinces.  These 


The  Period  of  Foreign  Missio7is  405 

provinces  have  an  area  of  116,000  square  miles, 
and  a  population  numbering  15,000,000.  The  field 
chosen  was  both  large  and  needy.  The  first  station 
was  opened  in  Harda.  This  town  is  417  miles  east 
from  Bombay,  and  is  a  large  wheat  market.  The 
society  owns  in  Harda  three  bungalows,  a  building 
that  is  used  for  a  school  for  boys  and  a  chapel,  an- 
other building  for  a  school  for  girls,  a  hospital  and 
dispensary,  and  a  leper  asylum.  The  seven  build- 
ings that  constitute  the  leper  asylum  were  built  in 
the  time  of  famine  and  did  not  cost  the  society  any- 
thing. The  present  staff  consists  of  Dr.  and  Mrs. 
Drummond,  Mr.  and  Mrs.  G.  W.  Coffman,  Miss  Mary 
Thompson,  Miss  Mildred  Franklin,  Mr.  and  Mrs.  G. 
W.  Brown,  and  the  native  assistants.  Mr.  Wharton 
has  charge  of  the  church.  Dr.  Drummond  has 
charge  of  the  medical  department.  Dr.  Drum- 
mond is  a  graduate  of  Cotner  University.  He  took 
some  special  courses  in  the  Postgraduate  Medical 
College  in  New  York  to  better  qualify  him  for 
service  in  India.  Last  year  the  patients  in  Harda 
numbered  12,216.  Mr.  Coffman  teaches  the  boys' 
school  and  preaches  for  the  church.  He  is  a  graduate 
of  Drake  University.  Miss  Franklin  teaches  the 
girls.  In  India  boys  and  girls  are  not  permitted  to 
recite  in  the  same  classes  or  to  attend  school  in  the 
same  building.  This  will  account  for  these  separate 
establishments.  Miss  Mary  Thompson  gives  her 
time  and  strength  to  the  women  in  their  homes. 
She  reads  and  explains  the  Scriptures  and  teaches 
them  Christian  hymns  and  urges  them  to  accept 
Jesus  the  Christ  as  their  Saviour  and  Lord.  In 


4o6      Reformation  of  the  Nineteenth  Century 

the  cold  season  she  goes  twice  a  week  to  the  villages 
near  Harda.  On  these  trips  she  is  accompanied 
by  a  Bible  woman.  On  Sundays  she  has  a  school 
for  boys.  She  has  another  class  on  that  day  for 
the  beggars.  Every  day  she  has  religious  exercises 
with  the  servants  and  helpers.  She  is  constantly 
called  upon  by  the  women  among  whom  she 
labors  for  simple  remedies  for  diseases.  The 
women  of  India  are  timid  and  prefer,  in  time  of 
trouble,  to  appeal  for  aid  to  one  of  their  own  sex 
rather  than  to  a  male  physician,  no  matter  how  ac- 
complished and  gentle  he  may  be.  Miss  Thompson 
was  sent  to  India  by  the  churches  in  Melbourne, 
Australia.  They  have  supported  her  for  six  years. 
Mr.  and  Mrs.  Brown  went  out  last  September. 
While  studying  the  language  Mr.  Brown  preaches 
for  the  English-speaking  church  and  assists  in  the 
schools.  There  are  six  hundred  towns  and  vil- 
lages tributary  to  Harda.  The  missionaries  evan- 
gelize these  as  they  are  able.  One  winter  two 
ladies  took  a  bullock  cart  and  tent  and  some  helpers 
and  went  out  to  do  village  work.  In  two  months 
they  visited  and  spoke  in  ninety  different  places. 
They  addressed  about  five  thousand  people.  The 
most  of  these  had  never  heard  the  name  of  Jesus 
before. 

In  Charwa  and  Rahatgaon  and  Timarni  work  is 
carried  on  regularly.  These  are  out-stations,  and 
are  ministered  to  by  trained  helpers.  Nathoo  Lai 
preaches  in  Charwa  and  forty-two  other  villages. 
The  church  in  Charwa  has  twenty-seven  members. 
The  members  live  in  four  villages.  A  Sunday-school 


The  Period  of  Foreign  Missions  407 

is  taught  and  the  gospel  is  preached  there  every 
week.  In  Rahatgaon  there  is  a  house  for  the  evan- 
gelist and  a  school  building.  Timarni  has  a  dwell- 
ing and  a  hospital.  Dr.  John  Panna  has  charge  of 
the  medical  work  at  both  points.  His  patients  num- 
ber over  two  thousand  in  a  year.  M.  J.  Shah  is  the 
•  evangelist  in  charge.  In  the  two  Sunday-schools 
there  are  about  seventy  pupils  enrolled.  The  out- 
look is  bright  and  full  of  promise.  Sampson  Powar 
is  a  valuable  assistant  in  the  work  in  HardS.  He 
treats  both  the  in-patients  and  the  out-patients  daily. 
He  teaches  them  the  Scriptures  and  has  them  com- 
mit portions  to  memory.  Gopal  gives  the  lepers  in- 
struction daily  in  the  Bible.  They  seem  happy  and 
contented.  A  Sunday-school  is  taught  among  the 
sweepers,  one  of  the  lowest  castes  in  all  India. 

Dr.  and  Mrs.  C.  S.  Durand  spent  seven  years  in 
Harda.  They  went  from  the  region  about  Sedalia, 
Mo.  Before  sailing  for  India  both  spent  a  full  year 
in  the  medical  colleges  and  hospitals  of  New  York. 
The  hospital  was  built  by  Dr.  Durand.  The  land 
on  which  it  stands  was  given  to  the  mission  by  an 
influential  Hindu  as  a  token  of  his  appreciation  of 
the  work  done  there.  Mrs.  Ellen  L.  Jackson  has 
been  connected  with  the  work  in  Harda  for  the 
years.  She  went  out  from  the  West  London  Taber- 
nacle and  from  the  training  class  taught  by  W.  T. 
Moore.  She  had  charge  of  the  work  among  the 
boys  till  her  health  failed.  She  lives  in  Harda  and 
gives  her  influence  and  her  assistance  to  the  church 
and  to  the  temperance  society  and  to  other  good 
causes.    Miss  Sue  A.  Robinson  and  Miss  Hattie  L. 


4o8      Reformation  of  the  Nineteeiith  Centnry 

Judson  died  and  are  buried  in  Harda.  Miss  Robin- 
son went  out  from  St.  lyouis.  She  served  for  five 
years.  She  spent  most  of  the  summers  on  the 
plains.  Had  she  been  less  heroic  she  might  be  liv- 
ing now.  She  sleeps  in  the  little  cemetery  at  the 
edge  of  the  town.  She  is  waiting  for  the  day  to 
dawn  and  for  the  shadows  to  flee  away.  The  women 
of  lyouisville  raised  six  hundred  dollars  to  build  a 
Memorial  School  to  perpetuate  the  name  and  worth 
of  this  noble  worker.  She  had  lived  and  labored 
for  some  years  in  lyouisville  before  going  to  St. 
Ivouis.  The  city  fathers  gave  the  ground  on  which 
the  school  has  been  built.  Miss  Judson  went  out 
from  Danbury,  Conn.  She  was  a  most  earnest  and 
efficient  worker  in  that  church.  In  the  famine  she 
went  to  Mahoba  to  nurse  the  sick  and  to  feed  the 
starving.  While  there  she  took  typhoid  fever,  from 
which  she  died.  She  fell  as  a  martyr  to  her 
devotion. 

When  the  last  annual  report  was  written  there 
were  89  members  in  the  church  at  Harda,  433  pupils 
enrolled  in  the  fourteen  Sunday-schools,  163  in  the 
day  schools,  4  native  evangelists  and  17  native  help- 
ers and  teachers. 

The  next  year  Mr.  and  Mrs.  Adams  were  sent  out 
to  take  the  place  that  had  been  left  vacant  by  the 
Nortons.  Mr.  Adams  was  born  and  educated  in 
Vincennes,  Ind.  At  the  time  of  his  appointment  he 
was  serving  the  church  in  Steubenville,  Ohio.  It 
was  thought  advisable  for  them  to  settle  in  Bilaspur, 
a  town  503  miles  east  from  Calcutta.  There  are 
1,500,000  souls  in  the  Bilaspur  district.    Mr.  Adams 


The  Period  of  Foreign  Missions  409 


has  the  oversight  of  all  the  work  at  that  station. 
He  gives  his  strength  to  the  work  of  preaching  in 
the  church  and  in  the  villages.  He  is  assisted  by 
three  evangelists.  He  superintends  the  boys'  Sun- 
day-schools. The  average  attendance  in  the  day 
school  is  86;  the  total  enrollment  in  the  Sunday- 
school  is  232.  The  boys  in  the  day  school  are  Hin- 
dus, Mohammedans  and  Christians.  Mrs.  Adams 
keeps  house,  has  charge  of  the  bookshop,  visits  the 
women  in  their  quarters  and  renders  efficient  aid 
in  day  and  Sunday-schools.  Like  the  other  married 
women  Mrs.  Adams  has  made  a  home.  This  is  one 
of  the  best  of  all  evangelizing  agencies.  Outside  of 
Christendom  there  is  no  such  institution  as  a  home. 
There  are  harems  and  seraglios;  there  are  buildings 
where  men,  women  and  children  live;  but  these 
places  are  not  homes.  Only  where  the  gospel  has 
gone  is  a  home  possible.  Mrs.  Adams  teaches  the 
boys  to  sing.  She  conducts  a  Bible  class  for  Chris- 
tian men  and  teaches  in  the  Sunday-school.  The 
Christian  Woman's  Board  of  Missions  is  carrying  oa 
educational  and  medical  work  in  Bilaspur.  On  this 
account  the  Foreign  Society  has  no  work  among  the 
girls  and  has  no  hospital  or  dispensary  there. 

S.  McMullen  teaches  some  in  the  school;  his  main 
work  is  that  of  preaching.  In  some  of  the  villages 
the  people  have  told  him  that  their  deities  are  only 
stones.  The  people  who  listen  to  the  message  are 
beginning  to  learn  and  to  appreciate  the  great  truth 
of  God's  love.  Ernest  Gordon  gives  most  of  his 
time  to  the  children.  In  the  school  there  are  relig- 
ious exercises  every  day.    A  half  hour  each  morning 


4IO      Reformation  of  the  Nineteenth  Centiciy 

is  devoted  to  the  study  of  the  Scriptures.  The  pres- 
ent membership  in  Bilaspur  is  sixty-nine;  there  are 
seven  teachers  and  helpers. 

Mungeli  is  thirty-one  miles  from  Bilaspur.  The 
work  there  began  in  1887.  G.  W.  Jackson  was  the 
founder.  The  society  now  has  a  bungalow,  a  school, 
a  hospital,  a  leper  asylum  and  a  dispensary  at  that 
station.  There  are  two  other  dispensaries  ten  and 
twelve  miles  distant.  Mr.  Jackson's  health  having 
failed,  he  left  for  home.  E.  M.  Gordon  was  engaged 
to  take  his  place.  W.  H.  Cooper  and  A.  W.  Hitt 
each  spent  some  time  at  Mungeli.  AX  the  present 
time  E.  M.  Gordon  and  Dr.  Anna  M.  Gordon  are  in 
charge.  Mr.  and  Mrs.  Gordon  were  born  and  partly 
educated  in  India.  Mr.  Gordon  spent  one  year  in 
Chicago  University.  Dr.  Gordon  received  one  medi- 
cal degree  in  Bombay  and  another  in  Brussels.  She 
has  two  large  gold  medals  which  were  awarded  her 
for  proficiency  in  her  chosen  profession.  Eike  other 
missionaries  Mr.  Gordon  uses  the  magic  lantern  to 
attract  the  people  and  to  illustrate  and  impress  the 
truth.  He  preaches  in  Mungeli  and  in  one  hundred 
and  fifty  villages  within  a  circuit  of  a  few  miles. 
Two  schools  are  conducted.  One  is  a  night  school 
and  is  for  such  boys  as  cannot  attend  during  the  day. 
Dr.  Gordon  gives  all  her  time  to  the  medical  work. 
Last  year  she  saw  9,705  patients.  She  has  given 
considerable  attention  to  the  lepers.  They  have 
been  greatly  benefited  by  regular  diet  and  by  her 
simple  treatment.  The  work  among  the  women 
has  proven  successful  far  beyond  her  expectations. 
Six  can  read  their  Hindi  New  Testaments.  About 


The  Period  of  Foreig7i  Missions  411 


thirty  attend  her  Bible  class  on  Sunday.  Five  of 
these  have  been  baptized.  The  children  in  the  Sun- 
day-school go  out  in  twos  every  Sunday  and  hold 
village  Sunday-schools.  There  are  six  schools  con- 
ducted by  the  children.  Hera  Lai,  the  medical 
assistant,  has  proven  himself  invaluable  in  the  medi- 
cal department.  One  of  the  most  promising  con- 
verts was  a  blind  boy  by  the  name  of  Gulali.  He 
spent  three  years  in  the  Bible  and  training  school  in 
Harda.  Just  as  he  was  preparing  for  his  best  work 
he  died.  According  to  the  latest  statistics  there  are 
100  members  in  the  church  at  Mungeli,  and  1000 
pupils  in  the  Sunday-school.  There  are  25  lepers 
receiving  treatment.    The  helpers  number  six. 

Damoh  is  sixty-six  miles  from  Jabbalpur.  The 
work  at  that  point  began  in  1895.  first  workers 

were  Mr.  and  Mrs.  W.  E.  Rambo  and  John  G. 
McGavran.  Miss  Josepha  and  Miss  Stella  Frank- 
lin, Mrs.  John  G.  McGavran  and  Dr.  Mary  T. 
McGavran,  F.  E.  Stubbin  and  David  and  Dr. 
Minnie  Rioch  joined  the  mission  later.  Mr. 
Rambo  was  born  in  Missouri  and  educated  in 
Kentucky  University.  Mrs.  Rambo  was  born  and 
educated  in  Vermont.  Mr.  McGavran  is  from  Ohio. 
He  is  a  graduate  of  Bethany  College.  Mrs.  McGav- 
ran was  born  in  Bengal  and  was  educated  in  Eng- 
land. Her  parents  spent  their  lives  in  India  as 
missionaries.  Miss  Josepha  Franklin  is  a  daughter 
of  Joseph  Franklin,  of  Bedford,  Ind.  She  taught 
for  some  years  in  the  school  of  Anderson,  Ind.,  be- 
fore her  appointment.  Ramabai  spoke  of  Miss 
Franklin  as  one  of  the  most  heroic  women  in  India. 


412      Reformation  of  the  Nineteenth  Century 

Miss  Stella  is  her  sister.  Her  work  in  the  church 
and  in  a  printing  office  before  she  asked  to  be  sent 
to  India,  qualified  her  for  service  in  the  field.  Dr. 
McGavran  is  a  graduate  of  the  Woman's  College  of 
Philadelphia.  She  spent  one  whole  year  in  post- 
graduate work.  She  is  supported  by  the  women  in 
the  churches  in  Eugland.  Mr.  Stubbin  came  from 
Australia.  He  is  supported  by  the  churches  under 
the  Southern  Cross.  He  expects  to  give  his  life  to 
the  training  of  the  orphans  connected  with  the 
mission.  David  Rioch  is  a  graduate  of  Butler 
College.  Dr.  Rioch  is  a  graduate  of  one  of  the 
medical  colleges  of  Indianapolis.  He  from  Canada. 
He  is  for  Ivondon. 

Damoh  was  selected  on  account  of  its  healthful- 
ness  and  on  account  of  its  central  location.  Damoh 
is  the  site  of  the  orphanage  for  boys.  There  are 
now  305  under  the  control  of  the  missionaries. 
Most  of  them  are  famine  orphans.  Miss  Josepha 
Franklin  teaches  the  boys  in  the  day  school.  She 
aims  to  do  the  same  grade  of  work  that  is  done  at 
home.  She  has  the  general  oversight  of  the  girls' 
school  also.  A  half  hour  of  every  day  is  devoted  to 
the  study  of  the  Bible.  The  L^ife  of  Christ  is  taught 
in  chronological  order.  Miss  Franklin  not  only 
teaches  the  children,  but  the  teachers  as  well.  She 
gives  them  lessons  in  principles  and  methods  of 
teaching.  Gymnastics  and  military  drill  are  also 
taught.  Mr.  Rambo  gives  much  of  his  time  to  the 
boys.  He  is  teaching  them  trades  and  is  seeking  to 
prepare  them  to  live  lives  of  usefulness  and  noble- 
ness.   Some  of  the  boys  are  learning  dairying,  oth- 


The  Period  of  Foreign  Missions  413 


ers  poultry  culture,  others  gardening,  and  a  few- 
tailoring.  Other  trades  will  follow  in  due  time. 
The  boys  are  now  planting  all  kinds  of  seeds  and 
watching  their  growth.  They  take  readily  to  im- 
proved tools,  such  as  hoes,  shovels,  picks,  spades, 
rakes,  forks  and  saws.  A  boy  will  do  more  work  in 
half  a  day  with  an  American  tool  than  he  can  do  in 
a  week  with  Hindu  tools.  David  Rioch  gives  most 
of  his  time  to  the  orphanage.  Mr.  McGavran  has 
equipped  himself  for  evangelistic  v/ork.  He  prefers 
this  to  any  other.  He  goes  out  into  the  villages 
and  gives  much  of  his  time  and  energy  to  the  in- 
struction of  those  who  have  never  heard  the  gospel 
of  salvation.  He  has  had  much  to  do  with  the 
buildings  that  have  been  erected  there.  Two  bung- 
alows, an  orphanage  and  an  industrial  school  have 
already  been  provided.  Other  buildings  are  needed 
and  will  be  supplied  as  soon  as  possible.  Mr.  Stub- 
bin  proposes  to  take  charge  of  the  workshops  as  soon 
as  he  has  sufficient  knowledge  of  the  language  to  do 
so.  Mrs.  Rambo  has  charge  of  her  own  home.  She 
aids  in  the  mission  in  many  ways.  She  makes  gar- 
ments for  the  boys  with  her  own  hands.  She  visits 
the  orphanage  almost  every  morning  and  teaches  the 
little  ones  Bible  verses  and  simple  songs.  Mrs. 
McGavran  assists  her  husband  and  the  other  work- 
ers and  looks  after  her  children.  Miss  Stella  Frank- 
lin gives  herself  to  the  work  in  the  zenanas  and  to 
the  villages.  The  people  who  know  her  say,  *'Come 
and  see  us;"  or,  "Come  and  teach  us  your  Bible." 
She  is  also  teaching  a  class  of  educated  young  men. 
Dr.  McGavran  looks  after  the  health  of  all  in  the 


414      Reformation  of  the  Nineteenth  Century 

mission  and  as  many  of  the  people  as  need  and  seek 
her  assistance.  She  needs  and  must  have  a  hospital 
very  soon. 

In  the  famine  tens  of  thousands  of  meals  were 
given  out  to  the  starving.  Money  for  relief  came 
from  England,  Scotland,  America,  Australia,  New- 
Zealand  and  from  wealthy  people  in  India.  The 
missionaries  were  asked  to  serve  as  agents  in  the 
distribution  of  money  and  other  supplies.  They 
gave  out  grain  for  food  and  for  seed,  thread,  bam- 
boo, leather,  wood,  clothing  and  other  necessaries. 
Widows,  orphans,  blind,  aged,  crippled,  lepers  and 
hungry  and  helpless  poor,  were  relieved  and  saved 
alive.  More  than  sixty  villages  were  visited  and 
helped  by  our  workers  in  Damoh.  In  that  time  730 
children  were  cared  for  in  the  orphanage.  More 
than  one  thousand  other  persons  were  supplied  in  the 
daily  ministrations.  Those  who  have  been  helped 
are  the  readiest  to  hear  and  to  believe  the  gospel. 
It  need  surprise  no  one  if  thousands  of  Hindus  and 
Mohammedans  should  turn  to  the  I^ord  because  of 
the  self-sacrifice  and  the  heroic  devotion  of  the  mis- 
sionaries in  those  two  years  when  the  heavens  above 
them  were  as  brass  and  the  earth  beneath  them  as 
iron. 


IV. 


JAPAN. 

The  convention  held  in  Indianapolis  in  1881 
urged  that  Japan  be  occupied  at  the  earliest  mo- 
ment possible.  The  first  missionaries  sent  to  that 
country  were  Mr.  and  Mrs.  Geo.  T.  Smith  and 
Mr.  and  Mrs.  C.  E.  Garst.  Mr.  Smith  was  a 
graduate  of  Bethany  College  and  a  minister  of  rec- 
ognized ability.  He  was  serving  the  historic  church 
in  Warren,  O.,  at  the  time  of  his  call  to  that  field. 
He  had  served  the  churches  in  Bucyrus  and  Swamp- 
scott.  Mrs.  Josephine  W.  Smith  was  born  in  Corn- 
wallis,  N.  S.  She  was  married  to  Mr.  Smith  soon 
after  he  left  college.  Mr.  Garst  was  born  near  Day- 
ton, O.  He  received  his  education  in  the  Iowa 
Agricultural  College,  in  the  West  Point  Military 
Academy  and  in  Butler  University.  He  received 
his  commission  from  the  hand  of  General  Grant.  For 
several  years  he  was  in  the  regular  army  on  the 
frontier.  Mrs.  I^aura  Delaney  Garst  was  born  in 
Hopedale,  Ohio.  She  received  her  education  at 
Union  Springs  and  Rochester,  N.  Y.  After  their 
marriage  lyieutenant  and  Mrs.  Garst  thought  much 
of  mission  work,  and  contributed  liberally  to  its 
support.  At  one  time  they  had  it  in  their  hearts 
to  go  to  Africa  as  missionaries,  at  their  own 
charges. 

These  four  workers  sailed  from  San  Francisco  for 

Japan  on  the  27th  of  September,  1883.    On  their 

(415) 


41 6       Reformation  of  the  Nineteenth  Century 

arrival  they  engaged  rooms  in  the  Temperance 
Hotel  in  Yokohama,  and  began  immediately  the 
study  of  the  language.  They  remained  in  that  city 
until  they  were  able  to  take  care  of  themselves  in 
the  interior.  They  found  the  treaty  ports  well  sup- 
plied with  workers.  Mr.  Smith  said  in  his  humor- 
ous way  that  there  were  more  missionaries  in  the 
foreign  concessions  of  Japan  to  the  square  inch  than 
there  were  in  any  other  part  of  the  world.  After 
looking  over  the  whole  land  they  decided  to  begin 
work  in  Akita.  This  place  is  on  the  Northwest 
Coast,  and  is  about  four  hundred  miles  from  Tokio. 
Akita  has  a  population  of  40,000;  the  province  of 
which  Akita  is  the  capital  has  a  population  of 
600,000.  There  were  then  no  missionaries  in  that 
province.  Most  of  the  people  had  not  heard  the 
name  of  Jesus.  For  some  months  the  two  families 
lived  in  a  Japanese  house  as  one  family.  They  had 
all  things  in  common.  The  Japanese  were  greatly 
amused  when  they  saw  these  men  and  their  wives 
walking  arm-in-arm  on  the  streets.  They  had 
never  seen  it  on  that  fashion.  Four  months  after 
the  mission  was  opened  there  were  two  baptisms. 
Before  the  missionaries  could  intelligently  answer 
the  question.  What  must  I  do  to  be  saved?  it  was 
asked  by  penitent  believers.  Two  months  later 
there  were  four  more  baptisms.  These  baptisms 
created  no  small  stir.  A  church  was  organized  and 
the  ordinances  were  observed.  The  following  spring 
Mrs.  Smith  died.  She  and  her  infant  child  were 
buried  in  the  Buddhist  cemetery  at  the  edge  of  the 
town.    Her  saintly  and  gentle  life  had  not  been 


The  Period  of  Foreign  Missions  417 


lived  in  vain.  Her  death  caused  some  who  had 
been  hesitating  to  decide  for  Christ.  The  Christian 
Woman's  Board  of  Missions  asked  the  Mission  Bands 
and  the  Rope-holders  for  funds  to  erect  a  memorial 
chapel  in  Akita.  That  property  was  deeded  to  the 
Foreign  Society.  The  next  year  Miss  Calla  Har- 
rison and  Miss  Kate  V.  Johnson  joined  the  mission. 
They  had  been  successful  teachers  in  the  public 
schools  of  Madison,  Ind.  They  volunteered  to  serve 
the  lyord  Christ  in  Japan. 

While  carrying  on  work  in  Akita  the  missionaries 
did  not  neglect  the  surrounding  country  and  towns. 
They  made  long  preaching  tours  from  time  to  time. 
They  diligently  sought  to  evangelize  all  that  part  of 
the  empire.  The  first  out-station  was  established  in 
Honjo,  a  town  twelve  miles  distant  containing 
30 5 000  without  any  gospel  privileges.  There  a 
number  were  added  to  the  Lord.  About  the  same 
time  some  work  was  done  in  Tsuchizaki,  the  port  of 
Akita.  A  convert  who  had  served  Mr.  Smith  as 
cook  removed  to  Arakawa,  a  silver-mining  town. 
There  he  preached  the  gospel  and  won  some  of  his 
associates  to  the  faith.  The  believers  built  a 
small  chapel  and  paid  for  it  out  of  their  own  scanty 
earnings.  They  continue  to  meet  to  break  bread 
and  to  exhort  one  another  to  hold  fast  the  begfinninof 
of  their  confideuce  firm  unto  the  end.  Other 
churches  were  organized  in  Innai  and  Slionai. 
Meanwhile^  preaching  services  were  held  every 
week  in  Akita.  Sunday-schools  and  other  services 
were  held  in  different  sections  of  the  city.  Women 
were  gathered  in  Bi1)le  classes  and  taught.  The 

27 


'4 1 8     Re/ormaiion  of  the  Nineteenth  Century 

labors  of  the  missionaries  were  not  in  vain  in  the 
Lord. 

In  1888  Mr.  Smith  returned  from  a  visit  to 
America.  In  the  year  that  he  had  been  absent 
from  the  field  he  married  Miss  Candace  Lhamon. 
She  accompanied  him  to  Akita.  Miss  Lhamon  had 
served  the  Woman's  Board  in  Ohio  as  its  organ- 
izer. She  visited  the  churches  to  form  auxiliaries 
and  to  generate  and  foster  missionary  interest  and 
zeal.  She  was  known  far  and  wide  as  a  most 
effective  worker  and  speaker.  Mr.  and  Mrs.  Eugene 
Snodgrass  and  P.  B.  Hall  went  to  Japan  in  the  same 
boat.  Mr.  Snodgrass  was  a  graduate  of  Kentucky 
University  and  of  the  College  of  the  Bible.  At  the 
time  of  his  appointment  to  Japan  he  was  serving  the 
church  in  Ashland,  Ky.  Mr.  Hall  was  educated  in 
Milligan  College  and  spent  some  time  as  a  city  evan- 
gelist in  Washington  and  Maryland.  After  these 
arrivals  it  was  deemed  expedient  to  scatter  the 
forces.  Mr.  and  Mrs.  Garst  and  Mr.  and  Mrs. 
Snodgrass  and  Miss  Kate  Johnson  moved  to  Shonai, 
a  place  of  25,000  people,  and  the  center  of  a  vast 
and  neglected  district.  There  a  chapel  was  built  to 
accommodate  the  worshipers.  The  other  mission- 
aries made  Akita  their  home  and  the  base  of  their 
operations. 

Two  years  later  it  was  decided  to  make  Tokio  the 
central  station.  Tokio  is  the  capital;  it  has  a  pop- 
ulation of  1,500,000.  It  is  one  of  the  great  cities  of 
the  world.  It  was  a  good  thing  in  many  ways  that 
the  workers  went  first  to  Akita.  Their  action  was 
one  of  the     causes  that   led  to  a  more  general 


Tlie  Period  of  Foreign  Missio7is  419 

dispersion  of  the  missionaries  over  the  empire  that 
took  place  at  that  time.  Prior  to  their  settling  in 
Akita,  most  of  the  missionaries  in  Japan  continued 
to  live  in  the  treaty  ports.  Now  all  parts  are  occu- 
pied. It  was  a  good  thing,  too,  for  the  workers 
themselves.  They  were  able  to  preach  sooner  than 
if  they  had  remained  in  a  large  city  where  they 
would  have  been  more  independent  and  where  the 
audiences  are  more  critical.  Nevertheless,  Tokio 
became  the  center  of  all  the  work  in  Japan.  From 
Tokio  the  workers  can  easily  go  out  in  all  direc- 
tions. The  fact  that  they  live  in  the  capital  gives 
them  a  standing  in  the  smaller  towns  that  they  could 
not  otherwise  have.  They  have  evangelized  hundreds 
of  towns.  They  have  sold  and  given  away  much 
literature.  They  have  opened  charity  and  Sunday- 
schools.  They  have  held  meetings  for  women,  and 
Bible-classes  for  all  who  can  be  persuaded  to  attend. 
They  have  prepared  tracts  for  general  distribution, 
and  have  done  whatever  they  could  to  advance  the 
interests  of  the  kingdom. 

About  the  same  time  Miss  Loduska  Wirick  joined 
the  mission.  She  graduated  from  Drake  Universi- 
ty. The  Belle  Bennett  Fund  supports  her.  For  the 
first  term  of  service  she  preferred  to  be  independent. 
Since  her  return  she  works  in  connection  with  the 
other  missionaries  and  is  paid  through  the  Foreign 
Society.  Miss  Wirick  built  a  chapel  in  Tokio  out 
of  her  savings.  One  interested  traveler  said  he 
was  more  impressed  by  the  sight  of  that  simple 
house  of  worship  than  he  had  been  by  any  of  the 
cathedrals  of  Europe.    A  Japanese  evangelist  does 


420       Reformation  of  the  Nineteenth  Century 

most  of  the  preaching  in  this  chapel.  Miss  Wirick 
conducts  a  charity  and  a  Sunday-school.  In  1892, 
E.  S.  Stevens,  Dr.  Nina  Stevens,  Miss  lyavenia  Old- 
ham, and  Miss  Mary  Rioch  entered  Japan.  Mr. 
Stevens  was  educated  at  Ada,  Ohio,  and  in  Ken- 
tucky University.  Dr.  Stevens  was  born  in  Augusta, 
Ky.,  and  took  her  medical  degree  in  Cleveland, 
Ohio.  Miss  Oldham  came  from  Mt.  Sterling,  Ky. 
She  was  an  experienced  school-teacher  and  an  active 
worker  in  the  church.  Miss  Rioch  came  from  Ham- 
ilton, Ont.  Before  her  appointment  she  demon- 
strated her  fitness  for  missionary  service.  Since  the 
autumn  of  1895  ^"^^  Stevens  have  been  sta- 
tioned in  Akita.  There  are  several  churches  in  that 
district  in  charge  of  Japanese  evangelists.  He  visits 
these  churches  from  time  to  time  and  sets  in  order 
the  things  that  are  wanting  and  exhorts  the  believ- 
ers to  cleave  to  the  Lord  with  full  purpose  of  heart. 
He  goes  with  his  helpers  into  sections  that  have  not 
been  visited  by  any  worker  and  preaches  the  glad 
tidings  to  as  many  as  will  listen.  Dr.  Stevens  is 
doing  the  work  of  a  medical  missionary.  She  gath- 
ers the  women  together  and  teaches  them  how  to 
care  for  their  own  health,  and  how  to  care  for  thif 
health  of  their  children,  and  how  to  bring  them  up 
in  the  nurture  and  admonition  of  the  Lord.  Miss 
Oldham  and  Miss  Rioch  have  their  home  in  Tokio. 
Miss  Oldham  conducts  three  Sunday-schools,  two 
charity  schools,  two  Bible  classes  for  women  and  one 
English  Bible  class.  Miss  Rioch  has  charge  of  the 
Girls'  Home  and  Training  School,  conducts  a  char- 
ity school  and  a  Bible  meeting  for  women.  Outside 


The  Period  of  Foreign  Missions  421 


of  the  government  offices  Sunday  is  not  observed  in 
Japan.  Most  of  the  people  are  extremely  poor. 
They  believe  they  would  starve  if  they  rested  one 
day  in  seven.  Many  will  not  attend  services  in  the 
chapels  until  they  are  somewhat  interested.  The 
women  in  the  mission  visit  the  people  in  their 
homes  and  invite  them.  They  explain  their  object 
in  living  in  Japan. 

Mr.  and  Mrs.  H.  H.  Guy  went  out  in  the  autumn 
of  1893.  They  are  both  graduates  of  Drake  Uni- 
versity. Mr.  Guy  has  charge  of  one  chapel,  teaches 
a  Bible  class,  teaches  a  class  in  English  in  the 
Young  Men's  Christian  Association  and  does  many 
other  things  to  win  the  people  and  to  aid  the  cause 
of  missions.  From  time  to  time  he  goes  on  long 
tours  throughout  the  country.  He  spends  as  much 
as  six  weeks  on  some  of  these  tours.  He  holds 
series  of  meetings  where  there  are  churches  and 
evangelizes  where  there  are  none.  He  also  edits  the 
Missionary  Magazine.  Mrs.  Guy  has  charge  of  her 
home,  conducts  a  charity  school  and  a  Bible  meet- 
ing for  women.  In  Japan  as  in  other  fields  much 
time  and  attention  must  be  given  to  inquirers. 
They  may  call  before  day  or  late  at  night.  They 
may  call  when  one  has  very  important  work  on 
hand.  He  must  stop  and  hear  their  troubles  and 
perplexities  and  help  solve  them.  If  he  shows  any 
irritation  he  will  lose  his  influence  with  them  and 
with  all  their  friends  and  acquaintances.  Many 
hours  out  of  every  week  are  spent  in  this  way. 

Two  years  later  Mr.  and  Mrs.  M.  B.  Madden  were 
sent   to  Japan.    They  both   came    from  Kansas. 


422      Reformation  of  the  Nineteenth  Century 

Both  were  students  in  Bethany;  he  graduated.  On 
Field  Day  he  took  most  of  the  prizes.  Mr.  and  Mrs. 
Madden  live  in  Sendai,  the  largest  city  in  the 
northern  part  of  the  empire.  They  have  built  a 
home  of  their  own.  The  money  was  furnished  by  a 
good  woman  in  West  Plains,  Mo.  Besides  the  work 
in  Sendai  Mr.  Madden  has  the  oversight  of  the  work 
in  Fukushima.  This  place  is  twenty-five  miles 
away.  Hasegawa  San  teaches  and  preaches  in 
Fukushima.  Akozu  is  a  country  district  not  far 
from  Sendai.  There  are  six  or  eight  groups  of  be- 
lievers in  that  district.  Kawamura  San  works  in 
this  field.  Mr.  Madden  visits  both  places  as  he  can 
fi.nd  time  and  preaches  for  days  at  a  time  at  each. 
In  August,  1900,  Miss  Carme  Hostetter  joined  the 
mission  in  Sendai.  She  had  spent  five  years  in 
Japan,  and  understands  the  language  and  delights 
in  the  work.  She  gives  most  of  her  time  to  evangel- 
izing. 

The  same  year  that  Mr.  Madden  went  out  Mr. 
and  Mrs.  R.  L.  Pruett  were  engaged  by  the  society  on 
the  recommendation  of  the  missionaries  in  Japan. 
They  went  out  as  independent  missionaries.  On 
reaching  the  field  they  discovered  that  no  provision 
had  been  made  for  their  support.  It  was  necessary 
for  them  to  teach  English  in  Japanese  schools  to 
earn  enough  to  live.  They  had  little  time  for  real 
missionary  work.  They  asked  the  society  to  as- 
sume their  support  and  to  put  them  to  work.  This 
was  done.  They  are  now  in  Osaka.  This  is  the 
second  city  in  the  empire  in  respect  to  population, 
and  the  first  in  respect  to  business.    There  are  a 


The  Period  of  Foreign  Missions  423 


million  souls  within  the  limits  of  Osaka.  There  are 
25,000,000  within  the  radius  of  one  day's  journey 
from  the  center  of  that  city.  Most  of  these  people 
do  not  know  their  right  hand  from  their  left  in 
religious  matters.  Mr.  Pruett  works  Shizuoka  as  an 
out-station.  A  good  work  has  been  begun  at  that 
point.  Two  years  ago  Mr.  and  Mrs.  Frank  H.  Mar- 
shall, of  Minnesota,  left  their  home  and  friends  and 
kindred  to  give  their  lives  for  the  redemption  of  the 
Japanese.  Mr.  Marshall  was  born  in  Nineveh,  Ind., 
and  was  educated  in  Butler  University.  He  taught 
in  Excelsior  College  and  preached  for  some  of  the 
churches  in  that  part  of  the  State.  He  made  rapid 
progress  in  the  study  of  the  language.  He  was  a 
valuable  addition  to  the  force.  He  taught  and 
preached  through  interpreters.  In  April,  1898,  Miss 
Bertha  Clawson  left  Angola,  Ind.,  for  Akita.  Most 
of  the  time  since  has  been  devoted  to  the  acquisition 
of  the  language.  The  Angola  church  regards  her 
as  their  missionary.  They  furnish  the  money  needed 
for  her  maintenance.  The  other  churches  in  Steu- 
ben County  paid  her  passage  and  gave  her  an  outfit. 
Last  September  Teizo  Kawai  went  from  Des  Moines 
to  serve  as  an  evangelist  in  Akita.  He  took  a  thor- 
ough course  in  Drake  University.  He  is  doing  good 
service. 

The  Japan  mission  has  suffered  from  the  loss  of 
several  of  its  workers.  Mr.  and  Mrs.  Smith  returned 
home  in  1892  and  did  not  again  enter  Japan.  In 
December,  1899,  Mr.  Garst  died.  He  had  been  in 
the  field  for  sixteen  years.  He  mastered  the  lan- 
guage as  few  other  missionaries  have  done.  He 


424      Reformation  of  the  Nineteenth  Century 

loved  the  Japanese  and  delighted  in  preaching  to 
them.  He  had  influence  with  the  leaders  of 
thought  and  with  the  statesmen  of  the  country. 
Mr.  and  Mrs.  Marshall  found  it  necessary  to  come 
home  because  she  could  not  stand  the  climate. 
Others  will  take  the  places  of  those  who  left  and 
those  who  died.  P.  A.  Davey  went  out  in  Septem- 
ber, 1899,  to  do  evangelistic  work.  Others  will  be 
sent  to  occupy  the  stations  that  have  been  opened 
and  to  open  new  stations.  Now  that  the.  new 
treaties  have  gone  into  effect  the  Japanese  are  more 
disposed  to  listen  to  the  gospel  than  they  have  been 
since  the  Chinese  war. 

In  forty-one  places  the  gospel  is  preached  regu- 
larly. It  is  preached  irregularly  in  many  more. 
There  are  eight  organized  churches;  in  these  there 
are  706  members.  The  missionaries  number  twenty, 
and  the  assistants  of  all  kinds  twenty-four.  In  the 
twenty-three  Sunday-schools  there  are  738  pupils 
enrolled.  There  are  fifteen  day  schools  and  150  chil- 
dren in  attendance.  The  students  for  the  ministry 
number  six,  and  those  receiving  special  biblical 
training,  fifteen.  The  society  owns  eight  church 
buildings,  two  schools  and  eight  homes. 


V. 


CHINA  AND  AFRICA. 

The  first  representative  of  the  Foreign  Society 
entered  China  January  29,  1886.  Dr.  W.  E.  Mack- 
lin  was  sent  out  to  Japan  as  a  medical  missionary. 
On  reaching  the  field  he  discovered  that  medical 
missionaries  were  not  needed  in  that  countr}^  After 
some  correspondence  with  the  executive  committee, 
and  conference  with  his  associates  in  Japan,  he  de- 
cided to  open  a  mission  in  China.  He  spent  six 
months  in  Shanghai  studying  the  language,  and 
then  moved  -to  Nankin  and  called  for  reinforcements. 
Dr.  Macklin  is  a  Canadian  by  birth.  He  took  his 
medical  degiee  in  Toronto.  After  spending  some 
time  in  practice  he  offered  himself  for  the  foreign 
field.  Before  his  departure  he  spent  six  months  in 
New  York  City  taking  special  courses  to  qualify 
himself  more  thoroughly  for  the  service.  When  he 
left,  his  teachers' pronounced  him  the  best  all-around 
man  they  had  ever  sent  out.  A.  F.  H.  Saw  and  E. 
P.  Hearnden  joined  him  that  year.  They  went  out 
from  the  West  London  Tabernacle.  They  had  been 
indoctrinated  and  trained  by  W.  T.  Moore.  The 
next  year  E.  T.  Williams  and  F.  E.  Meigs  and  their 
families  sailed  from  San  Francisco  for  China.  Mr. 
Williams  resigned  one  of  the  best  pulpits  among  us 
to  become  a  missionary.  At  the  time  of  his  appoint- 
ment Mr.  Meigs  was  one  of  the  Sunday-school  evan- 
gelists of  Missouri.    Both  were  widely  and  favorably 

(425) 


426      Reformation  of  the  Nineteenth  Century 

known.  Their  going  made  a  profound  impression 
on  the  minds  and  hearts  of  many  thousands.  On 
arriving  at  their  destination  they  rented  and  re- 
paired some  rooms  in  an  old  Buddhist  temple  and 
began  the  study  of  Chinese.  Additional  men  and 
women  have  been  sent  out  since  from  England  and 
America.  Several  experienced  and  efficient  workers 
already  on  the  field  joined  the  mission.  These  were 
as  follows:  James  Ware  and  family,  Charles  K. 
Holland  and  family,  Mrs.  E.  P.  Hearnden  and  Mrs. 
Ella  C.  F.  Saw.  There  are  ten  men  and  thirteen 
women  and  sixty-nine  native  helpers  connected 
with  the  mission.  Work  is  carried  on  at  five  sta- 
tions and  seven  out-stations.  Nine  churches  have 
been  established;  these  have  a  combined  member- 
ship of  565.  The  additions  for  the  past  y-ear  number 
183.  The  children  in  the  mission  schools  num- 
ber 284. 

Nankin  is  the  center  of  the  work  in  China.  Nan- 
kin is  situated  on  the  Yangtsze  River  and  is  about 
two  hundred  miles  from  its  mouth.  It  is  a  walled 
city,  with  a  population  numbering  half  a  million  or 
more.  Nankin  was  once  and  for  centuries  the 
capital  of  the  empire;  it  may  be  the  capital  again. 
There  are  thousands  of  towns  and  villages  that  can 
be  reached  by  the  workers  in  Nankin.  The  society 
has  now  in  that  city  a  hospital,  two  dispensaries,  a 
college  for  boys,  a  school  for  girls,  a  chapel  and  a 
number  of  other  places  where  the  gospel  is  preached 
regularly.  At  the  present  time  the  workers  are  as 
follows:  Dr.  W.  E.  and  Mrs.  Macklin,  F.  E.  and 
Mattie  Meigs,  Frank  and  Ethel  B.    Garrett,  Mrs. 


The  Period  of  Foreign  Missions  427 

Ella  C.  F.  Saw,  Miss  Emma  Lyon,  Miss  Mary  Kelly 
and  Dr.  Daisy  Macklin.  Dr.  W.  E.  Macklin  has 
charge  of  the  medical  work.  Each  year  he  sees  about 
20,000  patients.  Only  the  worst  cases  go  to  the 
hospital.  The  Chinese  have  physicians  of  their  own 
and  go  to  them  first;  they  spend  their  substance  on 
them.  If  they  get  no  relief  they  go  to  the  foreigner 
as  a  last  resort.  People  suffering  from  cholera, 
sniallpox,  scrofula,  rheumatism,  blindness,  syphilis 
and  other  forms  of  disease  throng  the  hospital  for 
treatment.  Some  have  traveled  hundreds  of  miles 
seeking  health  and  cure.  Every  in-patient  is  in- 
structed in  things  pertaining  to  God.  Bible  classes 
are  taught  in  the  hospital.  Out-patients  hear  the 
Word  preached  daily;  each  one  receives  a  Gospel 
and  some  tracts.  The  medical  work  is  designed  to 
open  the  hearts  of  the  people  to  the  message  of  sal- 
vation. Everything  that  is  done  is  intended  to  con- 
tribute to  the  furtherance  of  the  gospel.  Dr.  Mack- 
lin is  a  fluent  and  effective  speaker.  He  delights  in 
preaching.  He  has  several  circuits  and  goes  out 
and  speaks  good  words  for  the  Lord  Jesus.  In  his 
spare  minutes  he  writes  tracts  and  articles  for  the 
papers.  Mrs.  Macklin  is  a  sister  of  Mrs.  Garst  and 
is  a  granddaughter  of  Jonas  Hartzell.  She  has  four 
children  to  train  up  in  the  nurture  and  admonition 
of  the  Lord.  She  assists  in  the  mission  as  she  is 
able.  Mr.  Meigs  is  president  of  the  college.  The 
students  number  fifty.  The  great  majority  of 
them  are  Christians.  There  is  in  the  college  a 
Christian  Endeavor  vSociety  and  a  Young  ]\Ien's 
Christian  Association.    Twelve  of  the  boys  keep  the 


'428      Reformatiojt  of  the  Nineteenth  Century 

morning  watch.  The  students  are  being  prepared 
for  useful  and  noble  lives.  Most  of  them  are  taught 
trades.  In  the  industrial  department  they  are  given 
to  understand  that  manual  labor  and  scholarship  are 
not  incompatible.  Some  of  these  boys  will  become 
teachers;  others,  it  is  hoped,  will  become  evangel- 
ists and  colporteurs.  Thus  one  of  the  most  pressing 
needs  of  the  mission  will  be  supplied.  Mr.  Meigs 
goes  out  in  different  directions  to  preach;  in  tea 
houses,  in  temples,  in  the  market-place,  along  the 
roadside,  he  finds  opportunities  for  making  known  to 
the  Chinese  the  unsearchable  riches  of  Christ.  Mrs. 
Meigs  has  two  children  and  her  household  duties  to 
look  after.  She  gives  as  much  of  time  and  thought 
and  strength  to  the  work  as  she  can.  Frank  Gar- 
rett is  a  graduate  of  Drake  University.  He  has 
recently  taken  charge  of  the  church  at  Nankin. 
The  membership  numbers  172;  the  pupils  in  the 
day  school,  35.  He  visits  Pukeo,  a  large  town 
across  the  river,  three  times  a  month,  and  preaches 
there.  Mrs.  Garrett  is  a  graduate  of  Oskaloosa. 
She  has  a  child  to  rear  and  teach.  She  gives  two 
hours  a  day  to  the  college,  and  spends  some  time  in 
teaching  the  women  the  first  principles  of  the  gos- 
pel. Mrs.  Saw  is  busily  engaged  in  the  work 
among  the  women  and  children.  She  goes  out  from 
time  to  time  on  evangelistic  tours.  She  encourages 
the  other  missionaries  and  proclaims  the  gospel  to 
those  who  have  never  heard  the  joyful  sound.  Miss 
Lyon  is  a  graduate  of  Bethany  College;  she  entered 
the  field  in  1892.  Miss  Lyon  has  charge  of  the 
girls'   school.    She  has  two  Sunday-schools,  and 


The  Period  of  Foreign  Missions  429 

visits  and  receives  visits  from  the  women  of  the  city. 
Miss  Mary  Kelly  is  a  graduate  of  Hiram;  she  does 
evangelistic  work  in  Nankin  and  in  other  parts  of 
the  empire.  She  has  visited  Chu  Cheo  and  I^u 
Cheo  fu,  and  has  spoken  the  Word  of  life  to  the  peo- 
ple of  those  places  and  in  the  towns  through  which, 
she  has  passed.  Dr.  Daisy  Macklin  assists  in  the 
hospital  and  in  the  dispensaries. 

Early  in  the  history  of  the  mission  the  workers 
felt  that  it  would  not  do  to  confine  their  labors  to 
Nankin;  they  must  reach  other  towns  and  cities 
with  the  truth.  The  second  place  entered  was 
Shanghai.  It  was  necessary  to  have  a  station  there, 
as  that  is  the  gate  to  the  empire.  Shanghai  is  by 
far  the  most  influential  commercial  center  in  the 
Far  East.  The  population  numbers  about  450,000. 
Shanghai  is  not  so  large  as  Canton,  Hankow  or 
Pekin,  but  it  is  very  much  more  important  than  any 
of  these.  It  is  a  great  literary  center.  The  Mis- 
sionary Recorder^  the  Review  of  the  Times^  the  Mis- 
sionary Revieiv^  the  Daily  Herald  and  other  papers 
are  published  there.  Shanghai  is  one  of  the  most 
cosmopolitan  cities  in  the  world.  The  Lord  sent  a 
man  to  begin  work  in  that  city.  James  Ware  had 
been  in  China  for  more  than  ten  years;  he  had  been 
an  agent  of  the  British  and  Foreign  Bible  Society. 
He  knew  the  language  and  the  people  and  the  cus- 
toms of  the  country.  On  making  the  acquaintance 
of  Mr.  Williams  and  Mr.  Meigs  he  found  that  his 
convictions  respecting  questions  of  doctrine  and  the 
ordinances  accorded  with  theirs.  He  threw  in  his 
lot  with  our  people  in  China.     Ever  since  he  has 


430       Reformation  of  the  Ninetee7tth  Century 

been  working  in  Shanghai  under  the  auspices  of  the 
society.  W.  P.  Bentley  went  out  in  1890.  Soon 
after  reaching  the  field  he  was  assigned  to  Shanghai. 
Mr.  Bentley  is  a  graduate  of  the  Ohio  State  Univer- 
sity and  of  Bethany  College.  Mrs.  Bentley  came 
from  Braddock,  Pa.  There  are  now  two  churches 
in  Shanghai;  the  combined  membership  is  87.  The 
pupils  in  the  day  school  number  93^  those  in  the 
Sunday-school,  108.  In  one  church  the  member- 
ship has  doubled  in  two  years.  Recently  Mr.  Ware 
has  opened  a  new  work  in  a  new  section  of  the  city. 
It  is  in  the  neighborhood  of  the  great  cotton  factor- 
ies. A  mandarin  has  given  him  the  use  of  a  large 
room  for  a  girls'  school.  There  is  a  school  for  boys 
in  the  same  vicinity  under  his  supervision.  Mr. 
Ware  is  one  of  the  busiest  men  in  China.  He  is  one 
of  the  committee  to  revise  the  present  Chinese  ver- 
sion  of  the  Scriptures;  he  reads  the  proof-sheets  as 
the  work  passes  through  the  press.  He  superintends 
the  stations  in  Tsungming,  a  large  island  in  the 
river  with  a  population  of  a  million  souls,  and  in 
Tung  Chow,  a  city  with  a  population  of  80,000,  and 
in  Tseu-Saw,  a  city  with  a  population  of  30,000,  and 
in  Yung  Shing  Saw  and  in  Yang  King.  There  are 
many  other  places  that  he  visits  and  in  which  he 
preaches  while  going  to  and  from  these  out-stations. 
His  aim  is  to  diffuse  a  knowledge  of  the  gospel  as 
widely  as  possible.  Mr.  Bentley  has  oversight  of 
the  Christian  Institute.  That  is  a  hive  of  busy 
workers.  In  that  building  day  schools  and  night 
schools  are  carried  on;  Bible  women  and  evangelists 
and  colporteurs  are  trained;  the  gospel  is  preached 


The  Period  of  Foreign  Missions  431 


every  day  in  the  year,  and  literature  is  sold  and  given 
away  to  those  who  will  read  it.  Mr.  Bentley  edits 
and  publishes  a  monthly  paper  entitled  the  Eastern 
Star. 

The  next  station  was  opened  in  Chu  Cheo.  That 
place  is  north  of  the  river  and  forty  miles  distant 
from  Nankin.  It  is  on  the  main  road  between  Nan- 
kin and  Pekin.  Imperial  couriers  and  merchants 
and  travelers  and  pilgrims  and  coolies  pass  through 
daily.  Chu  Cheo  is  a  place  of  considerable  political 
importance.  The  society  has  there  now  W.  R. 
Hunt  and  family  and  Dr.  E.  I.  Osgood  and  family. 
Two  homes  and  a  chapel  have  been  built.  The 
present  number  in  the  church  is  99.  Last  year  2,482 
patients  were  seen.  Schools  have  been  opened  for 
boys  and  girls.  Before  the  advent  of  Dr.  Osgood  Mr. 
Hunt  did  the  medical  work.  He  took  some  lessons 
in  medicine  from  Dr.  Macklin  and  was  able  to  cure 
simple  forms  of  disease.  The  serious  cases  were 
sent  to  Nankin  for  treatment.  Dr.  Osgood  is  a 
classical  graduate  of  Hiram;  he  received  his  medical 
degree  from  one  of  the  Cleveland  schools.  Mrs.  Os- 
good is  a  daughter  of  O.  G.  Hertzog,  and  is  also  a 
graduate  of  Hiram.  Much  work  has  been  done 
around  Chu  Cheo.  In  that  district  there  are  not  less 
than  five  millions  of  people  in  need  of  the  gospel.  A 
building  has  been  rented  and  an  evangelist  employed 
in  Luhoh,  a  town  of  40,000,  and  some  forty  miles 
away.  The  membership  there  numbers  ten.  Yu- 
Ho  Tsz  is  fifteen  miles  from  Chu  Cheo.  There 
Evangelist  vShi  and  his  devoted  wife  live.  It  was 
through  her  instrumentality  that  the  church  was 


Reformation  of  the  Nmeteenth  Century 


planted.  She  is  known  as  a  hot-hearted  Christian. 
It  was  her  purpose  to  erect  a  house  of  worship;  she 
proposed  to  bear  the  expense  herself.  Her  neigh- 
bors said,  "We  will  help  you;"  they  have  done  so 
most  gladly.  A  neat  chapel  is  the  result.  Every 
night  the  bell  rings  and  the  people  gather  to  hear 
the  Word  of  life.  The  fame  of  that  church  has 
been  carried  as  far  north  as  Pekin.  Four  miles  be- 
yond Yu  Ho  Tsz  is  the  out-station  of  Kwan  wu 
wei.  There,  too,  the  gospel  is  preached  and  the 
youth  of  the  place  are  taught.  The  missionaries 
in  Chu  Cheo  have  made  evangelistic  tours  all 
through  the  district. 

Wuhu  is  fifty  miles  up  the  river  from  Nankin. 
Chas.  E.  Holland  and  family  and  Miss  Effie  D.  Kel- 
lar  are  located  there.  Wuhu  has  a  population  of 
100,000.  It  is  an  open  port.  From  Wuhu  caravans 
start  in  several  directions  into  the  interior.  In  Wu- 
hu the  society  owns  a  good  home  and  a  chapel, 
but  no  other  buildings.  Mr.  Molland  and  his 
helpers  preach  every  day  and  night  in  the  chapel 
and  in  the  inns  and  on  the  streets.  Work  is  also 
carried  on  at  Wuwei  Cho.  The  society  own  a  chapel 
there.  The  believers  in  Wuhu  number  90;  the 
children  in  the  Sunday-school,  36.  For  several 
years  Miss  Rose  Sickler  taught  the  women  and  chil- 
dren in  Wuhu;  that  school  is  still  taught  and  has  30 
pupils.  Miss  Kellar  has  gone  to  this  field;  she  is 
supported  by  the  churches  in  Kansas  City,  Mo. . 

Lu  Cheo  fu  is  about  150  miles  due  west  from  Wu- 
hu. It  is  an  inland  city  with  a  population  of  about 
100,000.   In  the  vicinity  there  are  a  million  people  or 


The  Period  of  Foreign  Missions        '  433 

more  that  can  be  evangelized  from  that  center.  lyU 
Cheo  fu  was  opened  by  T.  J.  Arnold.  It  took  him 
three  years  to  rent  the  first  house;  the  citizens  did 
not  want  their  soil  defiled  by  the  presence  of  outside 
barbarians.  The  man  that  did  rent  them  a  house 
was  for  that  act  incarcerated  for  several  months. 
Dr.  James  Butcliart  was  the  first  missionary  to  live 
in  IvU  Cheo  fu.  On  his  arrival  the  people  wanted  to 
drive  him  away;  he  would  not  oblige  them  by  going. 
Before  many  weeks  a  prominent  merchant  was  dy- 
ing of  hernia.  When  the  Chinese  physicians  con- 
fessed that  they  could  do  no  more,  Dr.  Butchart  was 
called  in  for  consultation.  He  proposed  a  surgical 
operation  as  the  only  possible  method  of  saving  the 
man;  his  proposal  was  accepted  by  all  concerned. 
The  operation  was  performed  without  delay.  With 
the  blessing  of  God  the  patient  recovered.  Then  a 
feast  was  made  for  the  great  Western  doctor,  scrolls 
were  hung  on  ,the  walls  of  the  hospital  and  congrat- 
ulatory speeches  were  made.  Since  that  time  there 
has  been  no  talk  of  chasing  the  foreigner  out  of  town. 
Dr.  Butchart  was  born  in  Canada.  He  received  his 
medical  training  in  Cincinnati  and  in  New  York. 
In  his  courses  he  took  every  gold  medal  and  every 
prize  that  was  offered.  C.  B.  Titus  and  wife  are 
now  in  I^u  Cheo  fu.  Mr.  Titus  is  a  graduate  of  Hi- 
ram. Thus  far  he  and  Mrs.  Titus  have  been  giving 
most  of  their  time  to  the  language.  As  they  have 
found  opportunity  they  have  spoken  to  the  people  of 
the  love  of  God  as  revealed  in  the  person  of  his  Son. 
By  their  lives  and  by  their  numerous  acts  of  kind- 
ness they  have  done  what  they  could  to  commend 

28 


434       Reformation  of  the  Nineteenth  Cejttury 

the  gospel  to  the  favorable  consideration  of  all  with 
whom  they  have  had  to  do.  Dr.  H.  G.  Welpton 
has  had  charge  of  the  medical  work  in  lyii  Cheo  fu 
in  the  absence  of  Dr.  Butchart  on  furlough.  Mr. 
Arnold,  who  first  entered  that  city,  will  return  after 
a  little;  it  is  his  purpose  to  make  lyU  Cheo  fu 
his  home  and  to  spend  his  life  in  work  in  that 
city  and  district.  Already  a  church  has  been 
organized;  the  present  membership  is  19.  Pupils 
in  the  Sunday-school  number  14.  Dr.  Welpton 
treated  700  patients  last  year.  His  purpose  was 
not  to  treat  any,  but  to  give  himself  exclusively  to 
the  study  of  Chinese.  It  was  impossible  for  him  to 
do  this;  the'suffering  came  to  him  and  sought  relief; 
he  could  not  turn  them  away.  From  the  first  the 
believers  in  Ln  Cheo  fu  have  been  taught  self-sup- 
port. The  first  year  they  gave  about  one  dollar 
each  for  the  support  of  the  gospel;  they  also  made  a 
contribution  to  the  treasury  of  the  Foreign  Society. 
They  are  collecting  funds  now  for  a  chapel.  When 
their  poverty  is  remembered  it  will  be  seen  that  their 
gifts  are  on  a  generous  scale. 

Since  the  work  began  in  China  several  of  the 
workers  have  died.  The  following  laid  down  their 
lives:  Mrs.  Carrie  lyoos  Williams,  A.  F.  H.  Saw,  Mr. 
and  Mrs.  E.  P.  Hearnden.  Mrs.  Williams  gave  six 
years  of  devoted  service  to  China;  her  beautiful  char- 
acter and  good  deeds  will  be  long  and  lovingly 
cherished  by  that  people.  She  came  home  for  sur- 
gical treatment,  fully  expecting  to  return  in  a  few 
months.  Contrary  to  the  predictions  of  all  the  phy- 
sicians, she  died  within  a  few  hours  of  the  operation. 


The  Period  of  Foreign  Missions  435 

She  is  buried  in  Columbus,  O.  Mr.  Saw,  while 
caring  for  the  starving  fugitives,  took  typhus  fever 
and  died  from  it.  He  was  a  giant  in  body  and  able 
to  endure  hardness  as  a  good  soldier.  He  was 
never  so  happy  as  when  talking  to  the  people  about 
the  gospel  of  God's  grace.  He  loved  the  Chinese 
and  sought  to  guide  their  feet  into  the  way  of  peace. 
Mr.  Hearnden  was  drowned.  He  had  been  out  visit- 
ing some  of  the  converts.  Before  the  time  of  his 
return  there  was  a  heavy  fall  of  rain  and  one  of  the 
streams  that  he  had  to  ford  was  much  swollen.  In 
swimming  across  it  his  horse  kicked  him  and  he 
sank  to  rise  no  more  in  this  life.  Mrs.  Hearnden  died 
of  a  broken  heart.  They  were  loving  and  pleasant  in 
their  lives  and  in  their  death  they  were  not  divided. 
Among  those  who  died  should  be  mentioned  little 
Marion  Macklin.  Though  her  name  is  not  found 
among  the  missionaries,  she  did  much  to  win  the 
Chinese  to  the  glad  tidings.  In  her  case  the  Scrip- 
ture was  fulfilled,  "A  little  child  shall  lead  them." 
She  was  a  source  of  joy  in  her  home,  and  not  only 
so,  but  in  the  whole  mission.  Other  changes  besides 
those  made  by  death  have  been  made.  Mr.  Williams 
resigned  in  1896.  For  a  time  he  was  one  of  the 
editors  of  the  Shanghai  daily  papers.  Subsequently 
he  was  interpreter  to  the  consul-general  and  for  a 
time  vice-consul.  It  was  his  desire  for  a  long  time 
to  give  his  life  to  literary  work;  he  believed  that  in 
that  capacity  he  could  serve  the  Chinese  more  effect- 
ively than  in  any  other  way.  Before  his  resignation 
he  became  the  editor  of  the  Missionary  Review  of 
China;  he  still  holds  that  position.    At  the  present 


436      Reformation  of  the  Nineteenth  Century 

time  he  is  in  the  employment  of  the  Chinese  Govern- 
ment. He  is  preparing  text  books  for  the  Chinese 
schools.  Mrs.  Rose  Sickler  Williams  is  engaged  in 
the  same  kind  of  work.  Soon  after  the  death  of  her 
husband  Mrs.  Saw,  with  the  consent  of  the  society, 
removed  to  Nankin. 

China  is  one  of  the  great  mission  fields  of  the 
world.    The  population  is  estimated  at  about  400,- 
000,000.    Of  these  100,000  are  enrolled  as  believers. 
There  are  missionaries  in  each  of  the  provinces  and 
in  Mongolia,  Manchuria,  Tibet  and  Korea.  When 
it  is  remembered  that  the  country  has  been  opened 
for  a  few  years  only,  that  the  difhculties  to  be  en- 
countered and  overcome  were  numerous  and  most 
serious,  and  that  the  force  even  now  is  comparatively 
small,  the  success  that  has  rewarded  the  efforts  that 
have  been  put  forth  and  the  sacrifices  made  is  ex- 
tremely gratifying.    But  what  has  been  done  thus 
far  compared  with  what  remains  to  be  done  is  only 
as  a  drop  in  the  ocean.    Much  is  said  about  the  con- 
servatism of  the  Chinese.    What  is  said  is  all  true. 
But  the  Chinese  do  move,  nevertheless.  Railroads 
are  being  built,  factories  are  being  opened,  the  min- 
eral resources  of  the  empire  are  being  developed. 
Recently  a  steam  launch  has  been  put  on  the  route 
between  Wuhu  and  Lu  Cheo  fu.    The  distance  that 
a  year  ago  took  two  weeks  to  cover  can  now  be  cov- 
ered in  twenty-four  hours.    A  new  day  is  dawning 
on  that  great  land.    Now  is  the  nick  of  time  for  en- 
larging the  work. 

The  first  missionaries  of  the  Foreign  Society  to 
Africa   were  sent  out  in  1897.    E.  E.  Paris  was 


The  Period  of  Fot  eign  Missions 


437 


under  appointment  for  more  than  a  year  before  an 
associate  was  found.  Mr.  Paris  is  a  son  of  one 
of  our  well  known  Texas  preachers.  He  was 
educated  in  Add  Ran  University.  After  much 
searching  Dr.  Henry  N.  Biddle,  of  Cincinnati,  vol- 
unteered and  was  accepted.  He  received  his  educa- 
tion in  the  common  and  high  schools  of  the  city  in 
which  he  was  born.  Here  he  took  his  medical 
degree.  They  were  a  pair  of  noble  brothers.  On 
the  fourth  day  of  March,  1897,  they  sailed  out  of 
Boston  for  the  Dark  Continent.  They  went  by  Liv- 
erpool and  London  and  Paris  and  Antwerp.  They 
were  six  months  reaching  their  field.  They  went 
far  up  the  Congo  and  along  seveial  of  its  large  afflu- 
ents seeking  a  suitable  place  for  their  first  station. 
They  found  a  number  of  such  places  but  the  author- 
ities were  not  willing  for  them  to  occupy  them. 
All  sorts  of  excuses  were  made.  They  were  told 
that  it  would  not  be  safe  for  them  to  live  among  the 
savage  natives.  The  .fact  is  they  did  not  wish  any 
Protestants  in  Catholic  territory.  The  natives 
begged  them  to  remain  among  them;  they  said, 
''White  men  of  God,  do  live  and  work  in  our  midst." 
For  many  months  they  had  no  certain  dwelling- 
place.  They  lived  in  tents  or  in  the  open  air.  They 
were  down  with  fever  many  times.  Living  thus 
Dr.  Riddle's  health  failed.  His  physician  told  him 
that  his  only  hope  of  recovery  lay  in  his  immediate 
return  home.  He  left  on  a  ship  bound  for  Antwerp. 
The  ship  touched  at  the  Canaries.  He  was  so  low 
that  he  was  carried  to  the  English  hospital.  In 
the  course  of  two  days  he  died.    Di.  Biddle  was  cast 


438      Reformation  of  the  Nmeteenth  Century 

in  heroic  mold.  There  was  something  in  him  akin 
to  Livingstone.  He  gave  his  life  for  Africa.  As  soon 
as  his  death  was  reported  the  society  began  to  look 
for  some  one  to  take  his  place.  Dr.  Royal  J.  and  Mrs. 
Eva  N.  Dye  volunteered  and  were  sent.  They  are 
both  from  Ionia,  Mich.  Dr.  Dye  took  his  medical 
course  in  New  York.  Mrs.  Dye  spent  two  years 
in  Brooklyn  in  special  preparation.  The  Baptists 
kindly  turned  over  one  of  their  stations  on  the 
Upper  Congo  to  the  Foreign  Society.  They  did 
this  because  their  missions  covered  more  ground 
than  they  could  cultivate.  The  property  at  Bolengi 
cost  over  live  thousand  dollars;  it  was  sold  to  the 
society  for  half  that  sum.  Dr.  Dye  has  two  clinics 
daily.  All  the  diseases  that  flesh  is  heir  to  are  found 
in  that  region.  He  has  treated  the  old  chief  of  the 
village  and  cured  him.  Traders  resort  to  the  station 
for  medicine.  Mrs.  Dye  is  clothing  and  teaching 
the  children.  Mr.  Faris  is  repairing  the  property, 
studying  the  language  and  preparing  to  preach  the 
gospel  far  and  near.  Frank  T.  Lea  and  wife  have 
been  added  to  the  force  since.  This  work  is  a  contin- 
uation of  the  work  done  in  Africa  a  generation  ago. 
In  January,  1854,  Alexander  Cross,  a  freedman,  and 
his  family,  reached  Monrovia.  He  spent  two  months 
pioneering,  and  preparing  for  his  life  work.  He 
overtaxed  his  strength  and  exposed  himself  to  the 
burning  tropical  sun.  As  a  consequence  he  took  the 
African  fever  and  died.  The  Disciples  of  Christ 
never  gave  up  the  thought  of  resuming  work  in 
Africa.  But  forty-three  years  came  and  went  before 
any  man  was  willing  to  go  out  to  that  field.  That 


The  Period  of  Foreign  Missions 


439 


reproach  has  now  been  rolled  away.  We  are  doing 
something  to  win  the  people  from  savagery  and 
superstition  and  to  civilization  and  Christianity. 
What  we  have  done  is  only  a  beginning.  Reinforce- 
ments must  be  sent  out  and  the  necessary  facilities 
supplied  that  the  laborers  may  prosecute  the  work 
most  effectively. 


VL 


CONCLUSION. 

In  this  concluding  chapter  it  is  proposed  to  give 
some  facts  that  are  deemed  to  be  of  general  interest. 
They  are  as  fojlows: 

I.  The  Officers.  The  Foreign  Society  has  had 
only  three  presidents.  Isaac  Krrett  served  in  that 
capacity  for  fourteen  years.  At  his  death  Charles 
Louis  Loos  succeeded  him;  he  filled  the  office  till 
October,  1900,  when  he  declined  a  re-election.  A. 
McLean  was  chosen  to  succeed  him.  Among  the 
vice-presidents  have  been  Jacob  Burnet,  James 
Challen,  A.  I.  Hobbs,  O.  A.  Bartholomew,  J.  B. 
Briney,    Dr.  K.  Williams,    Robert   T.  Mathews, 

B.  C.  Deweese,  E.  T.  Williams,  T.  M.  Worcester, 
S.  M.  Jefferson,  B.  J.  Radford,  Dr.  A.  B.  Thrasher, 

C.  J.  Tanner,  H.  McDiarmid,  J.  Z.  Tyler,  J.  A. 
Lord,  L.  E.  Brown,  G.  A.  Miller,  Geo.  B.  Ranshaw, 
A.  B.  Philputt.  Three  men  have  served  as  treas- 
urer, namely,  W.  S.  Dickinson,  F.  M.  Rains  and 
S.  M.  Cooper.  The  recording  secretaries  are  as  fol- 
lows: B.  B.  Tyler,  James  Leslie,  S.  M.  Jefferson,  A. 
P.  Cobb,  C.  W.  Talbott,  J.  H.  Hardin,  P.  T.  Kil- 
gour,  I.  J.  Spencer  and  S.  M.  Cooper.  The  society 
has  had  five  corresponding  secretaries  as  follows: 
Robert  Moffett,  W.  T.  Moore,  W.  B.  Ebbert,  A. 
McLean  and  F.  M.  Rains.  J.  F.  Wright  has 
served  as  auditor  and  Dr.  P.  T.  Kilgour  as  medical 
examiner.     One  man,  and  one  only,  has  been  a 

(440) 


The  Period  of  Foreign  Missions  441 


member  of  the  executive  committee  from  the 
beginning.  W.  S.  Dickinson  was  treasurer  for 
twenty-one  years;  since  then  he  has  been  one  of  the 
vice-presidents.  F.  M.  Rains  was  elected  financial 
secretary  in  1893.  When  Mr.  Dickinson  resigned, 
three  years  ago,  Mr.  Rains  was  elected  treasurer, 
later  on  he  was  elected  corresponding  secretary. 
His  duties  are  substantially  the  same  as  they  were 
from  the  first.  His  main  work  is  to  raise  money  for 
the  society.  Since  his  election,  six  years  ago,  the 
receipts  have  increased  nearly  threefold. 

2.  Some  Early  Friends  of  the  Society.  In  the 
early  years  of  the  society  several  men  assisted  the 
secretaries  most  cordially.  Some  of  these  were  state 
secretaries:  those  deserving  of  special  mention  are 
Robert  Moffett,  of  Ohio;  B.  F.  Clay,  of  Kentucky; 
N.  S.  Haynes,  of  Illinois;  L.  L.  Carpenter,  of  Indi- 
ana, and  J.  H.  Hardin,  of  Missouri.  They  were 
careful  to  see  that  on  all  state  and  district  programs 
the  work  of  Foreign  Missions  was  well  repre- 
sented. They  invited  the  secretaries  to  visit  their 
conventions  and  made  out  trips  for  them  among  the 
churches.  Robert  Moffett  took  up  the  collection  on 
Children's  Day  and  forwarded  the  proceeds  in  bulk 
to  the  society.  Prof.  J.  W.  ]\IcGarvey  was  un- 
wearied in  his  advocacy  of  world-wide  missions; 
with  tongue  and  pen  he  did  what  he  could  to  enlist 
churches  and  individuals.  Mrs.  A.  A.  Johnston,  of 
Dallas,  Texas,  was  one  of  the  warmest  and  wisest 
friends  the  society  has  ever  had.  She  did  not  stop  with 
that  field;  her  sympathies  embraced  the  whole  world. 
Timothy  Coop  and  his  sons  contributed  on  a  gener- 


442      Reformation  of  the  Nineteenth  Century 

ous  scale.  On  looking  over  the  books  of  the  earlier 
years  one  finds  that  almost  every  large  gift  came 
from  England.  In  later  years  A.  M.  Atkinson,  F. 
M.  Drake,  J.  F.  Davis,  T.  W.  Phillips  and  others 
contributed  largely  and  regularly.  One  man  to 
whom  the  society  owes  as  much  as  to  any  other  is 
one  who  has  never  had  a  prominent  place  in  any  of 
our  conventions.  He  has  been  a  steadfast  and  gen- 
erous friend  of  the  society  since  its  organization. 
He  has  planned  and  wrought  unseen  for  the  enlarge- 
ment of  the  work.  Comparatively  few  know  his 
face  and  fewer  still  the  value  of  his  services.  Not 
more  than  a  score  are  aware  of  what  he  has  done  for 
this  cause.  Russell  Errett  has  been  in  a  position 
where  he  could  help;  he  has  quietly  and  persistently 
and  joyfully  done  what  he  could  to  send  the  gospel 
to  those  who  are  sitting  in  darkness  and  in  the 
shadow  of  death.  In  recent  years  the  helpers  are  so 
numerous  that  no  attempt  can  be  made  to  enumerate 
them  and  to  set  forth  their  labors  and  sacrifices. 

3.  The  Press  and  the  Colleges.  Our  religious 
papers  have  aided  the  work  most  effectively.  They 
abound  in  missionary  information.  There  is  not  an 
issue  in  the  year  which  does  not  contain  some  matter 
relating  to  world-wide  missions.  They  have"  line 
upon  line,  precept  upon  precept,  here  a  little  and 
there  a  great  deal.  The  editors  give  much  of  their 
space  to  articles  from  the  secretaries  and  from  the 
missionaries,  and  write  stirring  articles  of  their  own 
in  the  interest  of  every  missionary  appeal.  Without 
their  co-operation  the  society  could  do  little.  The 
colleges  have  made  their  contribution.    In  1875  our 


The  Period  of  Foreign  Missions  443 


schools  knew  nothing  at  all  about  missions.  The 
students  were  not  taught  anything  on  the  subject 
and  had  no  interest  whatever  in  it.  Now  in  every 
school  there  is  a  band  of  missionary  volunteers. 
Some  of  the  schools  support  their  own  missionaries 
on  the  field.  Every  student  is  informed  to  some  ex- 
tent, and  he  is  more  or  less  interested  in  this  divine 
enterprise. 

4.  Finances.  The  income  for  the  first  year 
amounted  to  $1,706.  In  the  sixth  year  the  income 
was  $13,178.46.  The  next  year,  that  is,  the  year  it 
began  work  in  the  non-Christian  world,  it  was  $25,- 
063.94.  The  receipts  constantly  advanced  until  they 
amounted  to  $50,000.  Some  predicted  that  was  the 
extreme  limit.  Notwithstanding  this  prediction  the 
receipts  continued  to  increase  year  by  year.  For 
several  years  the  society  aimed  to  raise  $100,000. 
Three  years  ago  this  limit  was  reached  and  passed. 
Some  thought  the  next  year  would  see  a  decided 
falling  off,  but  this  was  not  the  case.  The  next 
year  the  receipts  amounted  to  $130,925.70.  Last 
year  they  amounted  to  $180,016.16.  There  has  not 
only  been  an  increase  in  the  contributions,  but  there 
has  been  an  increase  from  year  to  year  in  the  number 
of  contributors.  In  the  first  year  of  the  society's 
work  twenty  churches  contributed;  in  the  sixth 
year  the  number  increased  to  217.  Seven  years  later 
the  number  was  1,038;  last  year  it  was  3,069.  In 
the  second  year  of  the  society's  history  two  Sunday- 
schools  contributed.  The  Sunday-schools  began  to 
make  offerings  before  they  were  asked.  Children's 
Day  was  first  observed  in  18S1;  that  year  260  schools 


444      Reformation  of  the  Nineteenth  Century 

responded.  Six  years  later  the  number  of  contrib- 
uting schools  was  1,064,  while  last  year  3,187  made 
offerings  for  the  support  of  the  work  of  the  society. 
Even  in  hard  times  there  was  an  advance  in  the  re- 
ceipts from  year  to  year.  No  year  closed  without  a 
small  balance  in  the  treasury.  Every  year  it  is 
necessary  for  the  society  to  borrow  money  to  pay  the 
missionaries  ai^d  helpers.  From  the  time  of  the 
annual  convention  in  October  to  the  March  offering 
the  receipts  do  not  amount  to  as  much  as  one-third 
of  the  expenditures.  From  the  time  of  the  March 
offering  until  the  convention  the  receipts  exceed  the 
outlay.  The  policy  of  the  society 'has  always  been 
conservative.  The  executive  committee  has  been  in 
favor  of  going  as  far  and  as  fast  as  it  could  induce 
the  brethern  to  go  with  it,  but  no  faster.  Debt 
has  been  studiously  and  religiously  avoided.  The 
Eord  has  put  it  into  the  hearts  of  the  people  to  give 
more  liberally  as  the  work  expanded  and  its  wants 
multiplied*  At  each  convention  there  has  been  a 
determination  to  go  forward  and  to  enter  new  fields. 
There  has  been  no  thought  of  calling  a  halt  or  beat- 
ing a  retreat.  The  war  cry  for  this  year  is,  "Two 
hundred  thousand  dollars  for  Foreign  Missions  in 
this  the  first  year  of  the  new  century. 

5.  Bequests  and  Annuities.  The  society  has  re- 
ceived from  bequests  from  the  first  $96,351.91.  The 
largest  bequests  were  from  the  following:  Mrs.  Emily 
Tubman,  of  Georgia;  Albert  Allen,  of  Ohio;  Abram 
Farewell,  of  Ontario;  John  Stark,  of  Illinois;  Timothy 
Coop,  of  England;  J.  D.  Metcalf,  of  Illinois;  Mary 
O'Hara,  of  Pennsylvania,  and  Asa  Shuler,  of  Ohio. 


The  Period  of  Foreign  Missions 


445 


The  first  large  bequest  came  from  Mrs.  Tubman;  it 
was  for  $30,000.  It  was  received  in  the  nick  of 
time;  it  enabled  the  society  to  erect  buildings  and  to 
enlarge  its  work.  The  other  bequests  have  been  used 
in  the  same  way.  The  society  has  received  on  the 
annuity  plan  $61,815.  Most  of  this  has  been  in- 
vested in  buildings  on  the  mission  fields.  It  has 
been  found  expedient  to  house  the  missionaries  and 
to  provide  schools,  chapels,  orphanages  and  asylums. 
The  missionaries  will  live  longer  and  do  better  work 
because  of  these  conveniences.  Besides  it  is  much 
cheaper  to  pay  interest  on  this  money  than  it  is  to 
rent  buildings  in  the  non-Christian  world.  At  the 
death  of  those  giving  the'  money  on  this  plan  their 
gifts  will  belong  to  the  society. 

6.  Snmmary  of  the  Work.  The  gospel  is 
preached  in  nine  different  countries.  The  forces  in 
the  field  number  257.  Of  these,  11 1  are  missionaries; 
the  remainder  are  evangelists,  teachers  and  helpers. 
These  work  at  113  stations  and  out-stations.  Sev- 
enty-nine churches  have  been  organized.  The 
whole  number  of  members  is  5,742.  Some  have 
died,  some  have  removed  to  other  places.  These 
are  living  and  under  the  care  of  the  missionaries. 
Great  numbers  of  the  Gospels  and  other  por- 
tions of  Scripture  and  tracts  have  been  sold  and 
distributed.  The  good  seed  has  been  sown  beside 
all  waters.  Schools  have  been  opened  in  India, 
Japan,  China,  Africa  and  Turkey.  The  number  of 
children  under  instruction  is  1,406.  Some  of  these 
are  being  taught  and  trained  to  assist  in  the  work. 
In  four  fields  there  are  medical  missionaries;  they 


44^      Reformation  of  the  Niiteteenth  Century 

treat  over  40,000  patients  annually.  The  whole 
amount  received  by  the  society  from  the  first  is 
$1,472,608.85.  Of  this  amount  $236,000  has  been 
invested  in  mission  property.  I^ast  year  the  gain 
in  regular  receipts  was  $27,288.78;  this  is  the  largest 
gain  that  has  ever  been  made  in  any  single  year. 
This  gain  shows  that  the  cause  of  world-wide 
missions  is  finding  a  large  place  in  the  thoughts  and 
affections  of  the  people  constantly.  The  outlook  is 
bright  and  full  of  promise.  There  are  those  now 
living  who  will  see  the  Foreign  Society  receiving 
and  disbursing  a  million  dollars  annually. 

7.  The  Co-operation  of  Other  Lands.    From  the 
very  first  England  contributed  handsomely  to  the 
treasury  of  the  society.    The  women  of  England 
now  support  Dr.  Mary  T.  McGavran  and  Miss  M. 
L.  Clark  in  Damoh,  India.     Dr.  McGavran  has 
charge  of  the  dispensary  at   that   station.  The 
churches  in  Australia  support  three  native  helpers. 
They  support   also  Miss    Mary   Thompson,  Miss 
Pfrunder  in  Harda,  India,  and  F.  E.  Stubbin  in 
Damoh.    Miss  Thompson  works  among  the  women 
of  Harda  and  in  the  villages  round  about;  Mr.  Stub- 
bin  gives  most  of  his  time  to  the  industrial  school. 
The  women  of  Ontario  and  of  the  Maritime  Prov- 
inces support  Miss  Mary  Rioch  in  Japan.    This  is  a 
small  part  of  what  is  done  by  the  friends  of  the  work 
in  Canada.    The  Foreign  Society  is  an  international 
organization;  its  supporters  are  not  confined  to  the 
United  States. 

8.  New  Work.  On  the  24th  day  of  October, 
1899,  four  missionaries  left  for  Cuba.    Their  names 


The  Period  of  Foreign  Missions  447 


are  Lowell  C.  McPhersoii  and  wife,  formerly  of 
Buffalo,  N.  Y.,  and  Melvin  Menges  and  wife,  for- 
merly of  Stanford,  111.  .  They  go  to  Cuba  to  preach 
primitive  Christianity.  While  mastering  the  lan- 
guage they  will  preach  to  the  people  in  English. 
After  they  have  gained  sufficient  knowledge  to 
preach  in  Spanish  they  will  attempt  to  reach  the 
Cuban  population.  It  is  believed  that  Cuba  is  a 
most  promising  field.  The  priest-ridden  people  are 
ready  to  welcome  those  who  come  to  them  in  the 
fullness  of  the  blessing  of  the  gospel  of  Christ. 
Lathrop  Cooley  has  given  the  society  $5,000  to  help 
establish  a  mission  in  the  Hawaiian  Islands;  there 
are  over  30,000  Japanese  on  these  islands.  They 
are  at  work  on  the  sugar  and  coffee  plantations. 
Abram  E.  Cory,  and  wife,  of  Oskaloosa,  Iowa,  have 
been  appointed  to  labor  in  that  field. 

9.  Literature.  Quite  a  literature  has  grown  up 
since  the  society  was  organized.  Tracts  and  leaflets 
have  been  published  and  scattered  by  the  million. 
In  the  Bethany  C.  E.  Reading  Courses  there  are 
three  books  on  missions.  One  is  entitled  *'A  Hand- 
book of  Missions;"  this  was  prepared  by  the  presi- 
dent. The  other  two  are,  * 'Mission  Fields  and 
Forces"  and  * 'Missionary  Heroes;"  both  of  these 
have  been  prepared  by  W.  J.  Lhamon,  of  Allegheny, 
Pa.  A  vohime  of  missionary  addresses  from  the  pen 
of  the  president  has  been  published  by  the  Christian 
Publishing  Company,  of  St.  Louis,  Mo.  A  booklet 
on  China  has  been  written  by  W.  R.  Hunt;  this 
gives  some  account  of  the  people,  their  religions, 
their  customs,  their  needs,  and  the  missionary  work 


448       Reformation  of  the  Nineteenth  Centtiry 


that  has  been  done  in  China.  The  same  writer  has 
given  the  world  a  little  work  on  "Evangelist  Shi." 
James  Ware,  of  Shanghai,  has  published  a  little  book 
entitled,  ''A  Peep  into  a  Chinese  lyibrary."  Other 
books  are  in  preparation  and  will  appear  in  time. 

10.  Tzvo  Foreign  Tours.  One  of  the  most  dra- 
matic and  memorable  events  connected  with  the 
work  of  the  society  was  the  sending  of  Isaac  Errett, 
the  then  president,  to  the  Holy  Land  for  a  season  of 
rest  and  to  gratify  a  long  cherished  desire  on  his 
part.  Fifteen  hundred  dollars  was  contributed  by 
his  friends  to  defray  expenses.  The  purse  was  pre- 
sented to  him  at  the  Kansas  City  Convention  in  a 
most  felicitous  and  touching  address  by  Prof.  Rad- 
ford. The  president  was  taken  completely  by  sur- 
prise, his  tears  and  broken  utterances  were  more 
eloquent  and  more  effective  than  any  elaborated 
speech.  Some  months  after,  in  company  with  Z.  T. 
Sweeney,  J.  T.  Toof,  W.  T.  Moore,  G.  T.  Smith 
and  some  other  friends,  he  visited  Egypt,  Palestine, 
Asia  Minor  and  the  most  interesting  places  in 
Europe.  The  trip  was  a  great  joy  to  Mr.  Errett  and 
his  family  and  friends.  It  is  probable  that  his  strength 
was  overtaxed  and  his  life  shortened  by  what  his 
admirers  intended  for  its  enrichment  and  prolonga- 
tion. Another  event  similar  in  character  was  the 
sending  of  the  corresponding  secretary  around  the 
world  to  see  the  workers  and  their  work.  This 
action  was  taken  at  the  convention  in  Richmond 
in  1894.  Almost  enough  money  was  raised  at  the 
convention  to  pay  the  expenses  of  the  tour.  The 
next  July  he  started;  he  was  gone  a  year  and  a 


The  Period  of  Foreigii  Missions  449 


month.  On  his  tour  he  visited  the  Hawaiian 
Islands,  Japan,  China,  Hong  Kong,  ^Malaysia,  Bur- 
mah,  India,  Ceylon,  Australasia,  Aden  in  Arabia, 
Egypt,  Palestine,  Syria,  Cyprus,  Asia  Minor,  Tur- 
key in  Europe,  Greece,  Italy,  Switzerland,  Ger- 
many, Denmark,  Norway,  Sweden,  Belgium,  France 
and  Great  Britain.  He  wTote  a  series  of  letters  de- 
scribing his  experiences  and  the  lands  through  which 
he  passed.  These  letters  were  revised  and  published 
in  a  book  entitled,        Circuit  of  the  Globe." 

II.  The  Chief  Need  of  the  Society.  The  most 
serious  problem  before  the  society  is  that  of  getting 
men  to  serve  as  evangelists.  There  is  no  lack  of 
qualified  and  consecrated  women;  ten  apply  where 
one  can  be  sent.  There  is  no  lack  of  medical  mis- 
sionaries; the  society  can  get  twice  as  many  as  it 
needs.  The  most  pressing  need  is  that  of  men  to 
preach  the  gospel.  It  took  eight  years  to  find  a 
suitable  man  for  Turkey.  In  the  last  year  the  secreta- 
ries searched  the  continent  in  vain  for  two  or  three 
evangelists.  Men  are  needed  in  Japan  and  in  India. 
They  are  needed  for  the  new  fields  now  open.  It  is 
difficult  to  obtain  them.  There  is  no  lack  of  men 
for  the  army  and  for  the  civil  service.  For  every 
vacancy  there  are  fifty  applicants.  It  is  not  so  in 
the  case  of  the  Foreign  Society.  When  young  men 
who  are  qualified  volunteer,  parents  and  friends 
oppose.  There  is  no  objection  when  young  men 
offer  to  go  to  the  Klondike  or  South  Africa  to 
dig  for  gold.  When  young  men  leave  home  to 
serve  in  the  army  or  navy  they  are  congratulated; 
their  departure  cause  s  rejoicing  on  all  sides.    It  is 

29 


450      Reformation  of  the  Nineteenth  Century 

hard  enough  to  get  money  for  the  work;  it  is  far 
harder  to  get  men.  The  church  needs  to  pray  the 
Lord  of  the  harvest  to  send  out  laborers  into  his 
harvest. 

12.  The  Effect  of  the  Foreigji  Society  upon  Our 
Other  Work.  The  confident  expectation  that  the 
work  at  home  would  be  blessed  and  prospered  be- 
cause of  the  efforts  put  forth  to  preach  Christ  where 
he  had  not  been  named  has  been  abundantly  justified. 
For  twenty-five  years  we  sought  to  carry  on  home 
work  without  any  foreign  work.  Our  efforts  ended 
in  a  dismal  failure.  For  twenty-one  years  out  of 
that  time  the  churches  gave  less  than  $10,000 
annually.  For  thirteen  years  out  of  the  twenty-five 
they  gave  less  than  $5,000.  For  four  years  out  of 
the  twenty-five  they  gave  less  than  $3,000.  For  two 
years  they  gave  less  than  $2,000.  Only  once  did 
they  mount  up  to  over  $15,000;  the  next  year  they 
fell  off  almost  one-half.  As  the  work  abroad  has 
been  prosecuted  the  work  at  home  has  flourished. 
It  is  not  too  much  to  claim  that  what  has  been  done 
at  home  in  the  last  two  or  three  years  has  been  made 
possible,  in  part  at  least,  by  what  has  been  done  to 
carry  the  gospel  to  all  the  ends  of  the  earth. 
Twenty  years  after  the  Foreign  Society  was  founded 
Robert  Moffett  said  that  the  zeal  for  Foreign  Mis- 
sions had  multiplied  the  zeal  for  Home  Missions 
everywhere.  He  saw  the  hand  of  God  in  the  or- 
ganization of  the  Foreign  Society.  He  saw  how 
this  created  and  fostered  a  spirit  which  is  indeed 
the  spirit  of  Christ,  and  which  has  been  a  spirit  of 
life  to  preachers,  Sunday-school  workers  and  church 


The  Period  of  Foreign  Missiofts  451 


workers  generally.  '  'Wherever  this  broad  missionary 
spirit  has  gone,  and  in  the  ratio  in  which  it  has 
been  dominant,  it  has  united  discordant  churches, 
it  has  lifted  mind  and  heart  above  contention  about 
small  things,  it  has  given  new  tone  to  the  preaching, 
it  has  filled  the  church  with  a  new  and  lasting  fra- 
grance, it  has  organized  workers  and  filled  them  with 
hope,  it  has  helped  in  the  education  of  the  Disciples 
of  Christ  into  Christlikeness.  ^  The  Lord  has  been 
with  the  society,  and  the  Foreign  Society  has  been 
a  benediction  to  all  those  who  have  prayed  for  and 
worked  for  its  success." 

The  Lord  has  dealt  graciously  and  bountifully  with 
the  society.  He  has  raised  up  men  to  go  out  and 
has  sent  to  the  treasury  the  funds  requisite  to  their 
support.  He  has  strengthened  our  faith  when  it  was 
weak  and  faint  and  ready  to  perish.  By  the  success 
which  has  rewarded  our  feeble  and  faltering  efforts 
he  is  calling  us  to  go  forward  and  to  do  far  beyond 
anything  which  we  have  ever  dared  to  imagine. 
We  should  respond  eagerly  and  joyfully  to  his  call. 
As  has  been  said  we  should  push  our  prows  into  all 
ports,  and  wherever  there  is  a  people  sitting  in  dark- 
ness and  the  shadow  of  death,  let  the  shout  go  up 
bursting  through  the  valleys  and  sounding  over  the 
hills,  ''Ho,  every  one  that  thirsteth,  come  ye  to  the 
waters;  and  he  that  hath  no  money,  come  ye,  buy 
and  eat;  come,  buy  wine  and  milk,  without  money 
and  without  price!" 


Period  of  Woman's  Work 


LOIS  A.  WHITE 


4 


PERIOD  OF  WOMAN'S  WORK. 


THE    CHRISTIAN    WOMAN'S    BOARD  OF 
MISSIONS. 

Then  they  that  feared  the  Lord  spake  one  with  another;  and 
the  Lord  hearkened,  and  heard,  and  a  book  of  remembrance  was 
written  before  him,  for  them  that  feared  the  Lord,  and  that 
thought  upon  his  name.    (Mai.  3:16,  R.  V.) 

Not  until  "we  shall  be  like  him,  because  we  shall 
see  him  as  he  is,"  will  it  be  possible  to  read  and 
comprehend  the  only  complete,  accurate  history — 
the  lyord's  "book  of  remembrance" — of  the  speak- 
ing "one  with  another"  of  his  people  that  he  has 
used,  not  only  to  bring  about  the  organization  of  the 
Christian  Woman's  Board  of  Missions,  but  to  cher- 
ish and  to  advance  its  potency  as  a  factor  in  the 
Lord's  plan  for  the  evangelization  of  the  world. 
Woman's  much- maligned  wordiness,  consecrated 
and  trained  for  Christ,  is  used  of  the  Lord  in  his 
service  to  the  blessing  of  both  the  message  giver  and 
receiver.  It  is  possible,  however,  from  our  imper- 
fectly written  and  read  human  records  to  gather 
some  helpful  lessons — some  apples  of  gold  for  the 
"pictures  of  silver"  in  this  Silver  Anniversary  Year 
of  the  association. 

THE  CONSTRAINING  POWER. 

Whether  we  were  beside  ourselves,  it  is  unto  God;  or  whether 
we  are  of  sober  mind,  it  is  unto  you.    For  the  love  of  Christ  con- 

(455) 


456      Reformation  of  the  Nineteenth  Ce^itiiry 

straijieth  us;  because  we  thus  judge,  that  One  died  for  all,  there- 
fore all  died;  and  he  died  for  all,  that  they  which  live  should  no 
longer  live  unto  themselves,  but  unto  him  who  for  their  sakes 
died  and  rose  again.    (2  Cor.  5: 13-15.) 

Decades  of  history  may  be  marked  off  distinctly 
by  dates  on  a  calendar.  In  every  phase  of  that 
which  occupies  them  they  will  blend.  It  was  in  the 
hither  half  of  the  second  decade  before  the  Christian 
Woman's  Board  of  Missions  had  generally  taken  as 
its  motto:  "The  love  of  Christ  constraineth  us." 
Now  it  will  ever  abide  and  lead  because  of  its  adop- 
tion being  so  well  founded  on  truth,  as  shown  by  the 
history  of  the  association. 

Many  months  if  not  years  before  its  organization 
the  twofold  cord  of  the  constraining  love  of  Christ 
was  drawing  from  far  and  near  those  who  were  to  be 
its  members  and  intelligent  advocates. 

Formally  speaking,  the  Christian  Woman's  Board 
of  Missions  is  an  association  having  for  its  object 
the  maintaining  of  preachers  and  teachers  for  relig- 
ious instruction,  the  encouraging  and  cultivating  a 
missionary  spirit  and  missionary  efforts  in  the 
churches,  the  disseminating  of  missionary  intelli- 
gence and  the  securing  ol  systematic  contributions 
for  missionary  purposes;  and  also  the  establishing 
and  maintaining  of  educational  institutions.  Organ- 
ized, however,  as  it  was,  in  faith  in  our  Heavenly 
Father,  it  is  a  tree  of  his  planting.  lyike  all  things 
planted  under  divine  guidance  and  blessing,  it  pos- 
sesses those  elements  of  growth  which  carry  results 
far  beyond  anything  that  could  have  been  even  dimly 
outlined  in  the  vision  of  the  servants  directed  to 
plant  and  water. 


Period  of  ]Vomaii^ s  Work 


457 


Viewing  the  Christian  Woman's  Board  of  ^Missions 
in  the  light  of  a  superstructure,  erected  on  divine 
foundation,  we  can  well  say  that  the  seventy-five 
women  who  organized  it  in  Cincinnati,  Ohio,  in 
October,  1874,  "builded  better  than  they  knew." 

The  matchless  love  of  Christ  that,  along  with  the 
mercy  of  God,  led  to  repentance  all  who  have  entered 
his  kingdom,  constrained  his  handmaidens  to  con- 
template and  draw  near  to  this  Savior,  who  even 
counted  not  his  life  dear  that  he  might  redeem  unto 
himself  "a  peculiar  people,  zealous  of  good  works." 
In  the  passing  years  of  service  the  divine  relation- 
ship has  been  strengthened  until  Christ's  followers, 
in  responding  to  his  love  for  us,  have  a  warm  enough 
love  for  him  to  be  a  constraining  influence  upon  us 
to  no  longer  live  unto  ourselves,  but  unto  Him  who 
for  our  sakes  died  and  rose  again. 

In  the  variety  of  statistics  that  may  be  considered 
as  tabulating  the  make-up  of  this  board  and  the 
record  of  the  labors  progressing  under  its  auspices, 
never  forget  that  the  vivifying  power  is  expressed  in 
the  bit  of  God's  Word  which  is  our  motto:  "The 
love  of  Christ  constraineth  us." 

Up  to  a  quarter  of  a  century  ago  perhaps  no  relig- 
ious body  held  more  conservative  views  than  ours  in 
regard  to  the  participation  of  women  in  the  work  or 
services  of  the  church,  nor  more  fully  conformed  its 
practice  to  those  ideas.  Without  any  creed-article 
on  the  subject,  there  was  a  universal  custom  of  pro- 
hibition. Here  and  there  a  woman  ripe  in  years  and 
godliness  and  wisdom  offered  a  prayer  in  devotional 
meetings;  here  and  there,  among  the  churches,  was 


'45^      Reformation  of  the  Nmeteejtth  Century 

a  woman's  prayer-meeting;  but  further  than  this 
nothing  was  expected  of  women,  nothing  desired  by 
them.  But  women's  missionary  societies  had  ap- 
peared among  our  religious  neighbors  and  were 
being  observed  with  interest  by  some  among  us. 
That  may,  in  some  measure,  account  for  the  women 
taking  up  the  work. 

The  cause  for  divine  enterprise  of  this  kind 
appealing  to  them  is  not  difficult  to  trace.  The 
first  General  Missionary  Convention  of  the  Disciples 
had  for  its  recorded  purpose,  "A  more  general  and 
efficient  co-operation  in  the  Bible  cause,  in  the  mis- 
sionary cause,  in  the  education  cause."  The  call 
said:  "I^et  the  brethren  from  different  parts  of  the 
United  States  come  together,  cultivate  each  oth- 
er's acquaintance,  and  in  fear  of  the  Lord  consider 
the  welfare  of  Zion  and  the  means  to  be  employed 
in  extending  the  boundaries  of  the  Messiah's  king- 
dom." Those  responding  assembled  in  the  Chris- 
tian church  at  the  corner  of  Eighth  and  Walnut 
Streets.  That  was  the  home  of  one  of  the  oldest, 
strongest  and  most  historic  congregations  in  the 
Reformation,  and  the  mother  church  in  Cincinnati. 
The  city  itself  was  then,  geographically  and  in  other 
respects,  the  center  of  our  brotherhood.  It  is  said 
the  sort  of  men  who,  with  intelligence  and  zeal  and 
full  of  the  best  aims  and  hopes,  inaugurated  this 
great  assembly,  who  executed  so  well  its  high  task 
and  gave  by  their  action  enduring  form  and  life  to 
our  great,  world-wide  enterprises  in  the  Gospel, 
were  the  most  perfect  embodiments,  in  every  sense, 
of  our  great  plea.    Is  it  strange  that  the  more  than 


Period  of  IVoman^ s  Work 


459 


one  hundred  and  fifty  men  of  that  class,  from  eleven 
States,  representing  considerably  over  one  hundred 
churches,  should  become  in  their  families,  congrega- 
tions and  wide  circles  of  influence,  the  zealous  sow- 
ers of  the  seed  that  in  twenty-five  years  was  to  bring 
the  organization  of  the  Christian  Woman's  Board  of 
Missions?  C.  Iv.  Loos  wrote  of  one  1849  attendant: 
''What  a  man  was  Henry  D.  Palmer,  whose  advo- 
cacy in  Tennessee  of  Apostolic  Christianity  ante- 
dates the  Campbells,  endowed  with  a  bravery  and  a 
spirit  of  sacrifice  that  rank  him  among  the  noblest 
of  men.  He  was  a  man  of  God,  whose  like  we  sel- 
dom see;  great  in  wisdom,  eminent  in  piety,  won- 
drously  consecrated  in  all  his  being  by  a  life-long 
study,  fully  conversant  with  .the  doctrine  of  Christ, 
mighty,  singularly  eloquent,  often,  as  a  preacher." 
A  granddaughter  of  the  man  thus  endowed  and  con- 
secrated, Mrs.  O.  A.  Burgess,  was  the  first  treasurer 
of  the  Christian  Woman's  Board  of  Missions,  and  is 
now  its  president. 

In  Louisville,  twenty  years  after  that  wonderful 
convention,  whose  chief  object  was  the  organization 
of  a  general,  world-embracing  missionary  enterprise, 
was  urged  the  incorporation  in  the  new  "plan"  of  a 
provision  for  such  a  system  of  auxiliaries  for  women 
as  existed  in  the  denominations.  But  thousfh  it  was 
done,  the  object  passed  out  of  sight  and  mind,  I 
opine,  because  it  was  not  the  fullness  of  time  for  the 
Lord's  plan,  the  Christian  Woman's  Board  of  Mis- 
sions, formed  with  distinctly  separate  lines  of  organ- 
ization, while  gratefully  acknowledging  the  strongest 


'  460      Reformation  of  the  Nineteenth  Century 

of  Christian  family  ties  and  the  source  of  impelling 
influence  to  world-wide  evangelism. 

ORIGIN  OF  THE  ORGANIZATION. 

None  but  the  recording  angel  can  reveal  the 
names  of  all  who  were  thinking  and  praying  about 
this  matter.  Human  registration  can  only  select 
one  here  and  there.  In  writing  the  historical  sketch 
of  this  board,  Miss  Elmira  J.  Dickinson,  Eureka, 
111.,  who  was  so  interested  in  the  work  and  conver- 
sant therewith  as  to  have  organized  in  her  own  town 
a  local  missionary  society  before  there  was  a  national 
association  to  which  it  could  be  auxiliary,  states: 
*'The  inaugurator  of  organized  missionary  work 
among  the  women  of  the  Church  of  Christ  is  Mrs. 
Caroline  N.  Pearre."  Of  the  beginnings  of  this 
matter  Sister  Pearre  herself  testifies:  "On  the  loth 
of  April,  1874,  about  ten  o'clock  in  the  morning,  at 
the  close  of  my  private  devotions,  the  thought  came 
to  me.  I  promptly  conferred  with  Bro.  Munnell, 
corresponding  secretary  of  the  Geheral  Missionary 
Convention.  He  responded  at  once:  'This  is  a  flame 
of  the  Lord^s  kindling,  and  no  man  can  extinguish 
it.'  I  then  began  to  write  letters  to  our  ladies,  from 
whom  I  received  favorable  answers." 

Near  the  middle  of  ]\Iay  Mrs.  Pearre  organized  a 
society  in  her  home  church  in  Iowa  City,  Iowa. 
About  that  time  a  letter  that  she  had  written  con- 
cerning it  to  Mrs.  J.  K.  Rogers  was  sent  to  J.  H. 
Garrison,  who  published  it  in  his  paper,  The  Chris- 
tian^ with  an  editorial  fervently  commending  it  to 
his  readers. 


Period  of  Woman' s  Work 


461 


In  a  visit  that  Isaac  Errett  made  to  Iowa  City  in 
June,  he  talked  the  matter  all  over  with  Mrs.  Pearre 
and  was  so  thoroughly  interested  as  to  write  a  vigor- 
ous leader  entitled,  "Help  Those  Women,"  and  sent 
it  for  the  next  issue  of  his  paper,  the  Christian  Stan- 
dard. It  was  his  proposition  that  the  sisters  hold  a 
convention  on  the  following  October  (at  the  same 
time  with  the  General  Convention  at  Cincinnati)  to 
organize  a  Woman's  Missionary  Board.  Through 
the  columns  of  the  Standard  and  the  Christian  this 
was  kept  before  the  people  and  the  arrangements 
made. 

The  response  to  this  call  brought  together  about 
seventy-five  sisters,  at  whose  meeting  Mrs.  R.  R. 
Sloan,  of  Ohio,  presided.  After  a  full  explanation 
of  the  purpose  of  this  meeting,  by  Mrs.  Pearre,  and 
the  presentation  of  plans  for  future  work,  the  matter 
was  very  prayerfully  and  fervently  considered.  The 
following  day  the  constitution  was  adopted,  and 
thus  on  October  22,  1874,  was  organized  the  Chris- 
tian Woman's  Board  of  Missions,  with  headquarters 
located  in  Indianapolis,  and  national  officers  chosen 
from  that  locality.  A  few  years  later  the  associa- 
tion was  incorporated  under  the  laws  of  the  State  of 
Indiana. 

AIM  AND  SPIRIT  OF  THE  ORGANIZATION. 

The  national  officers  elected  were,  president,  Mrs. 
Maria  Jameson;  recording  secretary,  Mrs.  Sarah 
Wallace;  corresponding  secretary,  Mrs.  C.  N.  Pearre; 
treasurer,  Mrs.  O.  A.  Burgess. 

The  constitution  adopted,  besides  providing  for  a 


'  462      Reformation  of  the  Nineteenth  Century 

national  executive  committee  and  its  guidance, 
stated:  "Any  number  of  women  contributing  annu- 
ally may  form  a  society  auxiliary  to  the  Christian 
Woman's  Board  of  Missions."  Thus  at  the  very 
beginning  of  the  association  provision  was  made  for 
that  dual  work  which  is  of  God — development  of 
Christian  character  in  its  members  and  sustaining 
workers  in  mission  fields.  The  following,  from  the 
message  of  the  first  president  to  her  first  executive 
committee  meeting  sets  this  forth: 

"As  little,  insignificant  rivulets  from  unnoticed, 
hidden  springs,  running  together  make  the  constant 
larger  stream,  which  hurrying  on  with  swollen  wa- 
ters bears  its  steady  contribution  to  the  great  river, 
so  will  the  mites  of  the  poor  widow  and  the  pennies 
of  the  children  and  the  dollars  of  the  salaried  women 
and  the  larger  sums  of  those  of  independent  incomes, 
flowing  together  make  one  great  stream  pouring 
forth  to  water  and  refresh  the  fields  of  missionary 
labor. 

"To  find  and  set  in  motion  the  smaller  sources  of 
means  is  a  special  object  with  us;  partly  because  in  a 
country  like  ours  where  few  are  very  rich  and  as  few 
are  abjectly  poor,  it  is  the  most  natural  and  efficient 
way  to  raise  money,  and  partly,  that  all  may  share 
in  the  reactive  benefit  that  comes  to  those  who  con- 
tribute to  a  good  cause.  By  a  most  admirable  and 
beneficent  arrangement  of  Providence  the  poor  can 
have  equal  experience  with  the  rich  of  that  remark- 
able saying  of  the  Master:  'It  is  more  blessed  to 
give  than  to  receive,'  for  in  his  service,  unlike  that 
oi  man's,  we  receive  immediate  reward,  not  accord- 
ing to  the  amount  of  labor  expended  nor  in  propor- 
tionate per  cent,  upon  money  invested,  but  according 
to  the   spirit  of   self-sacrifice  and   devotion  that 


Period  of  Woman'' s  Work  463 


prompts  the  offering.  He  who  alone  knows  the 
hearts  of  the  children  of  men  will  give  each  one  a 
just  reward.  This  also  suggests  the  answer  to  a 
common  question:  'How  much  is  it  my  duty  to  do 
for  this  great  work?'  Christ  alone  can  answer. 
It  is  his  own  work.  He  calls  to  us  individually, 
teaching  us  in  this  as  he  does  in  almost  everything, 
by  parable  and  example  rather  than  by  direct  pre- 
cept. Pointing  to  his  own  life  of  toil  and  deprivation 
he  says  in  tones  of  strangely  mingled  entreaty  and 
command:  'If  any  man  will  come  after  me,  let  him 
deny  himself  and  take  up  his  cross  and  follow  me;' 
and  again:  'He  that  loveth  father  or  mother,  son 
or  daughter,  more  than  me  is  not  worthy  of  me.' 
Our  neighbor  cannot  judge  for  us.  We  have  only  to 
account  to  and  satisfy  Him  who  knows  perfectly  our 
circumstances,  ability  and  hindrances." 

Before  leaving  Cincinnati  in  October,  1874,  it  was 
reported  the  treasury  contained  $430.  A  resolution 
was  passed  to  invest  all  money  received  until  enough 
accumulated  to  send  a  missionary  to  Jamaica. 

The  acquirement  of  informed  minds  and  grateful  en- 
listed hearts  was  earnestly  sought  in  the  full  confidence 
that  such  would  delight  themselves  in  the  law  of  the 
Lord  and  so  discharge  their  stewardship  as  to  place 
in  this  treasury  the  portion  of  his  money  he  wished 
thus  used.  The  last  recommendation  in  a  commit- 
tee report,  presented  in  the  convention  of  1875, 
clearly  bespeaks  the  purpose  and  controlling  spirit  in 
the  work: 

"It  is  recommended  that  we  ourselves  as  individ- 
uals give  more  attention  to  reading  whatever  will 
elevate  and  encourage  a  missionary  spirit  in  our  o\^n 
hearts  and  that  we  gather  all  the  information  possible 


'  4^4      Reformation  of  the  Nineteenth  Century 

upon  the  subject,  so  as  to  make  ourselves  magazines 
of  intelligence;  that  we  consecrate  ourselves  more 
entirely  to  God  and  to  his  service;  that  we  practice 
more  self-denial,  spend  less  upon  our  tastes  and 
appetites  (for  dress  and  for  luxuries)  and  devote  the 
money  thus  saved  to  the  missionary  fund,  over  and 
above  what  we  as  members  of  the  society  have 
pledged  ourselves  to  contribute  annually.'' 

By  the  adoption  of  the  report  these  sentiments 
were  made  the  voice  of  the  Christian  Woman's  Board 
of  Missions.  Is  it  not  well  to  recall  this  now,  if  at 
all  inclined  to  think  that  the  payment  of  lo  cents 
per  month  fulfills  all  obligations?  A  committee 
upon  ''Best  Methods  of  Raising  Money"  reported  in 
the  same  convention: 

''While  this  committee  advises  the  adoption  of  all 
legitimate  means  for  raising  money  and  realizes  this 
matter  must  be  left  to  the  discretion  of  each  congre- 
gation, we  recommend  above  all,  the  regular  monthly 
contribution  as  best  calculated  to  perpetuate  our 
interests  and  inspire  our  zeal." 

JAMAICA,    FIRST   MISSION  FIELD. 

The  Christian  Woman's  Board  of  Missions  is 
neither  a  home  nor  foreign  society  alone.  As  far  as 
practicable  those  terms  are  absent  from  its  nomen- 
clature. It  tries  to  stand  close  enough  to  the  side  of 
our  Savior  to  obtain  his  view  of  the  value  of  a  soul 
as  such,  regardless  of  nationality  and  the  clime  in 
which  it  dwells.  "The  field  is  the  world,"  and  the 
reaching  of  all  parts  of  it  with  the  gospel  is  limited 
only  by  lack  of  men  and  women  and  funds  for  the 
prosecution  of  the  work.     For  convenience  in  desig- 


Period  of  IVouiaji^s  Work 


465 


nation  each  section  of  the  world-field,  taken  up  for 
cultivation,  is  called  a  field.  The  first  one  of  these 
to  be  entered  was  the  island  of  Jamaica,  upon  which 
decision  was  made  at  the  time  of  the  organization  of 
the  association.  The  treasurer's  report  in  October, 
1875,  showed  $1,439.23  in  bank.  This  sum  seem- 
ing to  justify  the  employment  of  a  missionary,  W. 
H.  Williams,  of  Platte  City,  Mo.,  was  chosen,  and  on 
the  29th  day  of  January,  1S76,  sailed  from  New  York 
with  his  wife  and  child.  lie  went  to  tlie  field  that 
had  been  chosen  because  the  Christian  Woman's 
Board  of  Missions  felt  called  to  send  a  shepherd  to 
those  small  congregations  organized  in  Jamaica  by 
J.  O.  Beardslee  that  had  been  without  a  pastor  ever 
since  the  American  Christian  Missionary  Society 
had  been  unable  to  continue  his  support.  Reaching 
Kingston  February  5,"Bro.  Williams  received  a  cor- 
dial welcome.  He  preached  next  day  to  about 
thirty  in  the  old,  dark,  leaky,  unpainted  chapel  on 
Church  street.  About  three  years  later  he  wrote 
concerning  A.  S.  Darby,  employed  as  teacher  in  the 
school  at  Oberlin: 

"Bro.  Darby  is  doing  exactly  the  work  required, 
and  it  is  at  once  a  culmination  of  our  plan  and 
prophecy,  and  pledge  of  success.  Competent  na- 
tives, doing  the  work  among  their  own  people,  is 
what  w^e  hope  one  day  to  see  everywhere,  and  now 
realize  in  his  case.  He  and  another  black  boy 
obeyed  the  gospel  upon  hearing  the  first  sermon  I 
preached  in  Jamaica." 

At  the  beginning  of  his  ministry  there  Bro.  Will- 
iams found  in  Kingston  about  fifty  Disciples  still 


466      Reformation  of  the  Nineteenth  Century 


faithful,  all  colored  or  black,  poor,  and  most  of 
them  very  poor.  Most  of  the  congregations  in  the 
country  had  ceased  meeting,  but  a  good  many  individ- 
ual members  remained  faithful.  The  period  from 
this  time  to  the  close  of  the  first  decade  of  the  Chris- 
tian Woman's  Board  of  Missions  in  1884,  saw,  not 
rapid  but  steady,  substantial  growth.  Only  a  part 
of  the  elements  and  workers  therein  can  be  noted. 
The  teaching  set  forth  that  hand  in  hand  with  con- 
version and  church  membership  must  be  taken  up 
the  duty  and  habit  of  systematic  giving  to  the 
Lord's  cause.  Almost  without  exception  the  mem- 
bers pledged  the  payment  of  a  specified  sum  weekly 
toward  the  current  expenses  and  the  repairs  on  the 
property  that  were  needed  immediately.  Some 
young  men  sought  Bro.  Williams'  directing  and 
rendered  him  regular  assistance  in  the  prayer-meet- 
ings, teachers'  meetings,  Sunday-schools,  preaching 
in  various  parts  of  the  city  and  in  visiting  from 
house  to  house,  in  which  he  was  constantly  engaged. 
One  of  these  was  James  Tilley,  a  young  English 
merchant  who  had  been  raised  in  lyondon  and  con- 
verted by  C.  H.  Spurgeon,  under  whom  he  became 
an  active  worker.  Within  a  few  months  after  hear- 
ing Bro.  Williams  preach  Bro.  Tilley,  who  had  been 
living  in  Jamaica  about  two  years,  united  with  us 
and  went  vigorously  to  work  in  schools  and  cottage 
prayer-meetings,  and  also  in  studying  the  Word 
with  a  view  to  preaching.  He  gave  up  his  business 
and  offered  himself  for  mountain  work.  In  March, 
1878,  he  was  located  at  Oberlin  to  labor  under  the 
direction  of  the  board,  which  agreed  to  pay  him 


Period  of  Womaii" s  Work 


467 


$250  per  year  for  a  term  of  three  years.  In  the 
spring  of  1879,  on  account  of  the  failing  health  of 
his  wife,  Bro.  Williams  returned  to  the  states.  Bro. 
Tilley  then  took  charge  in  Kingston,  receiving  $250 
addition  to  his  former  salary,  Isaac  Tomlinson  hav- 
ing been  sent  from  the  states  in  1880  to  follow  W. 
H.  Williams  in  the  Kingston  work,  Bro.  Tilley  re- 
turned toOberlin.  The  record  shows  him,  in  188 1,  in 
charge  of  Bitoe  and  Mt.  Zion,  where  he  had  organized 
Sunday-schools.  He  made  occasional  visits  to  Ober- 
lin,  where  Bro.  Tomlinson  had  rebuilt  the  chapel. 
Bro.  Tilley  was  in  the  employ  of  the  Christian  Wo- 
man's Board  of  Missions  till  1884,  when  he  came  to 
America  to  take  a  course  of  Bible  study  and  in  a 
few  years  died  here. 

A  young  woman  from  Indianapolis,  Ind.,  was 
presented  to  the  National  Christian  Woman's  Board 
of  Missions,  in  Cincinnati,  in  October,  1878.  The 
president  said  concerning  her:  "Jennie  G.  I^augh- 
lin  goes  to  open  a  school  in  Kingston.  *  *  *  * 
She  goes  also  as  a  missionary  to  the  women  of  that 
island,  who  are  sorely  needing  such  teaching, 
advice  and  companionship  as  she  is  able  to  give 
them."  Her  school  opened  with  125  pupils  of  all 
^  ages,  grades  and  colors.  Patiently  and  faithfully 
did  Miss  Laughlin  conduct  the  school,  relying  on 
divine  strength  in  the  difficulties  of  the  pioneer 
period  of  an  enterprise;  but  in  1880  wrote  her  decis- 
ion to  return  home  on  account  of  failing  health. 
Her  death  occurred  Sept.  27,  1881. 

Upon  hearing  Miss  lyaughlin  must  leave  Jamaica 
the  board  employed  Marian  Perkins  to  go  to  King- 


468      Reformation  of  the  Nineteenth  Century 

ston  as  teacher  in  the  training  school,  to  sail  Sept. 
28.  The  committee  on  Jamaica  work  presented  in 
the  1 88 1  National  Christian  Woman's  Board  of  Mis- 
sions Convention:  *'Miss  Perkins'  school  has  lately 
passed  examination  on  a  very  good  grade,  receiving 
$123  grant  from  the  government."  Her  resignation, 
which  was  presented  to  the  board  in  December, 
1881,  was  accepted  with  a  request  that  it  should  not 
go  into  effect  until  the  beginning  of  the  coming  year, 
that  we  might  not  forfeit  the  government  grant  by 
dropping  the  school  before  that  time. 

Bro.  Tomlinson,  who  had  resigned  his  Jamaica 
work  for  Nov.  i,  1881,  was  requested  to  extend  the 
time  to  Jan.  i,  1882. 

December  10,  1881,  W.  K.  Azbill,  Louisville, 
Ky.,  accepted  the  call  to  take  the  Kingston  work 
and  sailed  Feb.  3,  1882.  At  that  time  we  had  in 
Jamaica,  besides  the  Kingston  Church,  four  country 
churches  and  four  out-stations,  with  about  700  mem- 
bers; also  several  Sunday-schools  and  day  schools. 
Not  far  from  this  time  the  Kingston  congregation 
removed  from  the  old  Church  Street  chapel  to  its 
present  home,  70  Duke  Street. 

OTHER  FIELDS. 

In  1880  this  board  appropriated  $750  salary  for 
Miss  Crease,  assistant  to  Mrs.  Delaunay,  of  the 
French  mission,  in  charge  of  the  Foreign  Christian 
Missionary  Society.  In  1881  it  appropriated  $500 
for  this  assistant,  and  $500  also  for  an  assistant  for 
Prof.  Delaunay.    In  April,  1881,  it  employed  Elder 


Period  of  Woinaii^ s  Work 


469 


and  Mrs.  Faurot  to  labor  among  the  freemen  at 
Jackson,  Miss. 

The  corresponding  secretary  in  the  annual  report 
presented  in  October,  1878,  stated: 

"A  feeling  of  almost  restless  anxiety  to  undertake 
more  than  we  are  doing  at  present  is  manifested. 
With  the  growth  of  our  society  and  the  increasing 
zeal  of  those  most  actively  engaged,  we  feel  sure, 
with  added  diligence,  of  being  able  in  a  few  months 
to  extend  our  labors  in  some  other  direction,  besides 
carrying  on  the  Jamaica  work." 

In  October,  1881,  the  Christian  Woman's  Board  of 
Missions  and  the  Foreign  Christian  Missionary  Soci- 
ety decided  to  co-operate  in  establishing  a  mission  in 
India.  In  September,  1882,  the  company  sailed. 
We  sent  four  young  w^omen,  Ada  Boyd,  Mary  Kings- 
bury,  Mary  Graybiel  and  Laura  V.  Kinsey.  G.  L. 
Wharton  and  L.  Norton  and  their  wives  were  sent 
by  the  Foreign  Board.  They  located  at  Hurda, 
Central  Provinces. 

What  is  now  well  known  as  ''the  Western  work" 
of  the  Christian  Woman's  Board  of  Missions  had  at 
the  convention  of  188 1,  possibly  its  first  impetus  in 
an  address  upon  "Mission  Fields  in  the  West," 
written  by  Isaac  Errett  (in  his  enforced  absence  de- 
livered by  A.  I.  Hobbs),  followed  by  the  president's 
most  earnest  appeal  for  such  work,  and  recommend- 
ation that  it  soon  be  opened. 

The  first  permanent  work  undertaken  by  our 
board  in  the  homeland  was  in  Montana.  In  1882 
our  only  two  churches  in  that  territory,  at  Helena 
and  Deer  Lodge,  under  the  leadership  of  Wm.  L. 


470      Reformation  of  the  Nineteenth  Centtiry 


Irvine  and  Massena  Bullard,  proposed  to  the  board 
that  they  would  raise  $i,ooo  provided  we  would 
furnish  an  additional  $i,ooo,  to  put  an  evangelist  in 
the  field. 

J.  Z.  Taylor  went  for  six  months,  beginning  June 
I,  1883.  He  recommended  that  the  work  be  divided 
between  two  men,  giving  Helena  to  one  and  Deer 
Lodge  and  Butte  City  to  the  other,  as  these  two  dis- 
tricts lay  upon  different  sides  of  a  mountain  range. 
In  October,  1883,  M.  L.  Streator  and  Galen  Wood, 
both  of  Ohio,  took  charge  of  the  Helena  and  Deer 
Lodge  churches  respectively.  Neither  had  a  church 
building,  but  each  congregation  met  in  a  court- 
house. Helena  had  thirty-eight  members,  Deer 
Lodge  forty-three.  Bach  congregation  proceeded  to 
build  a  house  of  w^orship  the  next  year.  Also,  in 
1884  congregations  were  organized  and  church 
houses  were  begun  in  Corvallis  and  Anaconda,  with 
W.  D.  Lear  minister  at  the  former  and  J.  L.  Phoe- 
nix at  the  latter  place,  and  preaching  was  begun  at 
several  other  points. 

In  May,  1877,  the  board  decided  to  preserve  all 
life-membership  payments  as  a  permanent  fund,  the 
interest  on  which  should  not  be  used  for  five  years. 
The  following  month  John  S.  Duncan,  Indianapolis, 
was  elected  trustee  for  this  fund.  The  first  life 
membership  certificates  were  issued  to  Mrs.  H.  Goe 
and  Miss  Rosa  Goe  in  April,  1878.  In  October, 
1879,  the  endowment  fund  from  life-memberships 
was  reported  $1,020.50  loaned  out.  Two  years  later 
the  interest  upon  the  eudowment  fund  was  dedicated 
permanently  to  the  support  of  heathen  missions. 


Period  of  IVoman^s  Work 


471 


MISSIONARY  TIDINGS  BEGUN. 

Until  1883  we  had  no  literature  of  our  own,  either 
permanent  or  current.  True,  the  editors  of  our 
church  papers  from  the  first  gave  us  freest  use  of 
their  columns  for  the  promotion  of  our  work,  and 
these  favors  were  gratefully  accepted,  but  a  paper 
wholly  devoted  to  our  mission  interests  had  been 
greatly  needed  all  the  time.  Lack  of  means  pre- 
vented our  startiuj^r  it  until  in  May  of  this  year,  when 
the  first  number  of  the  Missionary  Tidings  was  issued, 
edited  by  Mrs.  M.  M.  B.  Goodwin.  It  was  a  small, 
four-page  monthly  paper.  Mrs.  Goodwin's  health 
so  failed  during  the  summer  that  she  resigned  in  Sep- 
tember following,  and  a  publication  committee,  Mrs. 
L.  A.  Moore  and  Mrs.  S.  E.  Shortridge,  were  placed 
in  charge  of  it. 

ENLISTING  THE  YOUNG. 

This  board,  divinely  designed  to  inaugurate  in  the 
Christian  brotherhood  teaching  missions  and  train- 
ing in  missionary  effort  on  behalf  of  our  boys  and 
girls,  early  felt  the  guiding  of  the  Spirit.  At  our 
National  Convention  in  lyouisville,  Ky.,  October, 
1875,  a  committee  on  "Best  Methods  of  Cultivating 
a  Missionary  Spirit  and  Disseminating  Missionary 
Intelligence"  reported:  ''In  order  to  cultivate  a 
missionary  spirit,  we  regard  it  of  prime  importance 
that  we  begin  with  the  young.  We,  therefore,  rec- 
ommend the  adoption  of  a  system  of  regular  contri- 
butions for  missionary  purposes  in  all  our  vSunday- 
schools,  either  by  missionary  boxes  or  by  setting 
apart  one  contribution  every  mouth.    .    .    .  This 


472      Reformat  ion  of  the  Nineteenth  Century 


plan  is  recom mended  here  upon  the  ground  of  the 
influence  of  systematic^  self-denying  benevolence  upon 
mind  and  heart, The  first  national  superintendent 
of  children's  work  of  the  Christian  Woman's  Board 
of  Missions,  Mrs.  Joseph  King,  Allegheny,  Pa., 
says:  "Very  soon  after  the  organization  of  the 
Christian  Woman's  Board  of  Missions  many  of  its 
members,  seeing  the  great  blessing  it  was  proving  to 
be  in  cultivating  the  spiritual  and  intellectual  life  of 
our  sisters,  felt  that  we  must  add  to  the  first  object 
of  its  organization  the  duty  of  educating  the  young 
people  of  our  churches  in  mission  work — not  only 
for  the  sake  of  perpetuating  and  extending  the  in- 
flijence  of  this  society,  but  for  the  more  important 
one  of  developing  the  religious  nature  of  the  children 
and  giving  them  an  intelligent  interest  in  the  great 
work  that  has  been  opened  up  to  the  church  in  this 
last  quarter  of  the  nineteenth  century.  Circles  and 
bands  were  organized  as  opportunity  offered,  but  it 
was  not  until  ten  years  had  passed  that  it  was  taken 
up  as  a  special  work." 

At  the  Missouri  State  Convention  in  1884,  Mrs. 
Eastin,  Mrs.  King  and  M.  Lucilla  Payne  had  several 
conferences  on  the  subject  and,  after  earnest  prayer, 
decided  to  lay  the  matter  before  the  National  Con-" 
vention,  to  meet  in  St.  Louis  the  following  week. 
This  was  done  by  Miss  Payne.  The  convention 
elected  Mrs.  King  for  national  superintendent  and 
directed  the  work  begun;  but  it  was  February,  1885, 
before  the  constitution  was  ready  for  distribution, 
and  in  the  Missionary  Tidings  of  that  month  ap- 
peared the  first  letter  of  the  national  superintendent. 


Period  of  Woniaii^ s  lVo7^k 


473 


The  response  was  immediate  and  enthusiastic.  Of 
the  twenty-eight  mission  bands  organized  before 
October  i,  the  one  at  Morris  X  Roads,  Pa.,  reported 
first.  Contributions  from  bands  amounted,  to  that 
date,  to  $147.03.  The  report  for  i889-'90  stated  the 
bands  numbered  447,  and  the  contributions  in  that 
year  were  $4,927.76;  i894-'95,  bauds,  circles  and 
contributing  Junior  Christian  Endeavor  Societies 
together  numbered  670,  and  contributions  amounted 
to  $5,548.61  in  the  Builders'  Fund;  i898-'99  bands 
and  Intermediate  and  Junior  Christian  Endeavor  So- 
cieties together  numbered  999  organizations  contri- 
buting to  the  Christian  Woman's  Board  of  Missions, 
and  receipts  to  the  Builders'  Fund  totaled  $9,157.54. 
Besides  the  words  of  the  first  national  superintend- 
ent, already  quoted,  showing  her  estimate,  and  that 
of  the  board,  of  "the  weightier  matters  of  the  law" — 
the  cultivation  of  the  child  in  those  thoughts  and 
deeds  that  obey  the  command  to  "seek  first  the 
kingdom  of  God  and  his  righteousness" — the  second 
national  superintendent,  Mrs.  J.  C.  Black,  testified 
to  the  same  truth. 

By  funds  raised  through  our  Young  People's 
Department,  buildings  have  been  erected  in  Japan, 
the  United  States,  India  and  Jamaica  to  the  num- 
ber of  twenty-five,  comprising  chapels,  bungalows, 
school-houses  and  hospital  and  orphanage  buildings. 
When  a  portion  of  these  had  been  put  up  Mrs. 
Black  wrote  in  1895:  "Valuable  to  our  blaster's 
service  as  are  these  buildings,  resulting  from  the 
financial  consecration  of  our  young  people,  fully  as 
precious  in  liis  sight  must  be  the  reflex  benefits 


474      Refor7fiation  of  the  Nineteenth  Century 

upon  the  soul  development  of  those  called  the  'Little 
Builders'  of  the  Christian  Woman's  Board  of  Mis- 
sions. The  superstructure  of  their  Christian  char- 
acters, builded  upon  the  Rock,  contains  the  possi- 
bilities of  personal  salvation  and  of  the  perpetuation 
and  development  of  all  the  varied  church  activities 
in  the  homeland.  The  scope  of  the  women's  work 
as  a  developing  power  is  manifested  in  the  indi- 
vidual lives  of  the  members  of  our  earlier  organiza- 
tions, w^ho  are  efficient  Junior  Christian  Endeavor 
and  mission  band  superintendents.  Endeavor  offi- 
cials, Sunday-school  teachers  and  practical  w^orkers 
in  all  lines  of  local  church  work.  .  .  This  de- 
partment includes  the  child  in  the  homeland  from 
the  time  of  its  first  knowledge  of  a  needy  world  and 
a  bountiful  God  to  the  time  when  that  same  indi- 
vidual becomes  a  dispenser  of  God's  bounty  to  the 
physically,  mentally  and  spiritually  needy  ones  who 
may  be  reached  by  individual  or  organized  work 
throughout  the  whole  wide  world  which  must  be 
redeemed  for, Christ.  In  foreign  lands  it  includes 
the  helpless  children  until  the  time  when  they  can 
carry  the  light  into  the  dark  homes." 

The  third  national  superintendent,  Mattie  Pounds, 
who  has  served  in  that  office  since  1896,  wrote  in 
her  last  annual  report:  "The  psalmist  admonished 
Israel  that  they  'shew  to  the  generation  to  come  the 
praises  of  the  Lord  and  his  strength  and  his  w^onder- 
ful  works  that  he  hath  done.  .  .  .  That  the 
generation  to  come  might  know  these  things,  that 
they  7night  set  their  hope  in  God  and  not  forget  the 
work  of  God,  but  keep  his  conzmandmejtts;  and 


Period  of  Womeii's   IVoj^k  475 


might  not  be  as  their  fathers,  a  stubborn  and  rebel- 
lious generation.'  The  desire  to  further  so  all-im- 
portant a  purpose  actuated  some  of  our  sisters  to 
undertake  this  work,  so  greatly  blessed  from  the 
beginning  by  our  God  and  Father.  .  .  .  The 
superintendents  of  bands  and  societies,  those  who 
have  met  with  the  children  week  by  week  duiing 
month  after  month,  and  have  patiently  trained  them 
for  efficient  service^  have  been  the  chief  est  work- 
ers. .  .  .  The  boys  and  girls  have  willingly 
and  gladly  given  part  and  sometimes  all  of  their  lit- 
tle store  that  the  children  in  benighted  lands  might 
be  blessed.  Into  their  giving  have  often  entered  a 
devotion  and  self-denial  of  which  their  elders,  in 
their  larger  offerings,  have  known  nothing.  And 
the  work  will  surely  have  the  approval  and  the 
blessing  of  Him  who  still  observes  what  is  cast  into 
the  treasury."  Two  years  ago  the  motto,  "We  for 
Christ:  Christ  for  all,"  was  adopted  for  the  Young 
People's  Department  of  the  Christian  Woman's 
Board  of  Missions.  From  the  publishing  of  the 
national  superintendent's  first  letter  in  February, 
1885,  already  mentioned,  the  Missionary  Tidings 
contained  a  department  that  subserved  the  interests 
of  our  children's  work  as  best  it  could. 

JUNIOR  BUILDERS  STARTED. 

To  meet  the  needs  of  this  growing  child  the 
Christian  Woman's  Board  of  Missions  began  with 
the  issue  for  May,  1890,  the  publication  of  the  Utile 
Builders  at  Work^  an  eight-page  monthly  paper, 
devoted  to  our  Young  People's  Department.  From 


476      Refonnation  of  the  Nineteenth  Century 


the  first  it  lias  been  an  illustrated  magazine  contain- 
ing letters  from  our  missionaries  and  the  bands,  arti- 
cles about  the  places  where  work  was  being  done 
with  the  money  from  the  children,  and  meeting  pro- 
grams, with  helps  for  the  same.  With  May,  1896, 
the  name  became  the  Junior  Builders,  The  num- 
ber of  pages  has  been  several  times  increased.  In 
her  last  annual  report  Miss  Pounds  wrote: 

"The  Junior  Builders^  the  official  organ  of  the 
department,  with  the  October  issue  (our  convention 
number),  came  out  in  a  new  dress,  and  now  hopes 
to  be  considered  a  thing  of  beauty.  It  has  been  in- 
creased from  sixteen  to  twenty-four  pages,  without 
increasing  the  subscription  price.  The  four  pages 
additional  to  those  ordered  by  the  last  convention 
were  a  necessity,  if  little  stories  on  the  topics  for  the 
meetings  and  short  exercises  were  to  be  published, 
for  both  of  which  there  was  great  demand.  Though 
the  paper  is  far  from  self-supporting,  yet  through  its 
influence  is  secured  the  larger  part  of  the  offerings 
for  the  missionary  work  in  which  the  young  people 
are  engaged." 

MISSIONARY  UTERATURE. 

Our  first  president  wrote:  "There  are  clearly 
enunciated  three  prominent  objects  existing  in  the 
minds  of  the  founders  of  the  society.  First.  The 
habit  of  systematic  giving,  which  was  to  be  not  only 
of  practical  benefit  to  all  church  enterprises,  but 
also  a  spiritual  benefit  to  individuals.  Second.  The 
training  of  the  young  in  order  that  the  next  genera- 
tion may  devise  infinitely  greater  things,  and  bring 
to  God  an  infinitely  richer,  fuller,  more  joyful  serv- 
ice than  this  has  attained  to.    Third.   The  dissemi- 


Period  of  IVomaii^  s  Work 


Ml 


nation  of  missionary  literature — the  light  to  dispel 
in  minds  of  Christians  ignorance  and  doubts  and 
objections  as  to  God's  will  and  our  duty  toward  the 
world."  She  discerned  an  effort  in  the  last-named 
object  and  the  germ  of  our  lycaflet  Department  in 
the  following  portion  of  a  committee  report  read  in 
the  1875  annual  convention:  ''To  endeavor  to  bring 
missionary  intelligence  into  the  hands  of  every 
woman  and  child  in  all  of  our  churches,  of  such  a 
nature  and  in  such  a  form  that  they  will  be  induced 
to  read  it,  we  recommend  that  circular  letters  or 
tracts  be  prepared  and  addressed  to  women  in  all  our 
churches  to  create  a  spirit  of  inquiry  as  to  what  w^e 
are  doing;  ,  and  that  we  take  measures  to  have  in- 
teresting missionary  matter  in  all  our  periodicals — 
such  as  incidents  in  heathen  lands  calculated  to 
awaken  interest  in  and  sympathy  for  people  without 
the  Bible,  and  items  of  intelligence  with  regard  to 
the  successful  missionary  labors  of  other  churches." 
Of  the  one  hundred  or  more  varieties  of  leaflet  liter- 
ature that  the  Board  has  issued,  numbering  from 
50  to  25,000  copies  of  a  variety,  some  of  the  very 
earliest  were  written  by  Joseph  King.  Mrs.  King, 
Mrs.  Atkinson  and  Mrs.  Shortridge  were  especially 
active  in  starting  that  branch  of  work  which  was 
conducted  from  the  King  home  in  Allegheny  City 
from  1885  until  1889,  after  the  Board  was  settled 
in  its  ofiiice  at  160  North  Delaware  Street,  Indian- 
apolis, and  I  had  gone  there  to  assist  Mrs.  Short- 
ridge. Now  stockroom  and  cabinet  shelves  are 
crowded  with  this  blessed  seed-sowing  material,  of 
which  thnim  nids  of  packages  are  being  mailed  encdi 


478      Reformation  of  the  Nineteenth  Century 

year  to  local  society,  district  and  State  workers. 
How   many  a   ''Bishop's   Conversion"  -  has  been 
effected  through  this  means  is  known  only  to  the 
''bishops"  themselves  and  the  one  who  is  our  Mas- 
ter.   Some  of  the  publications,  like  Miss  Pavne's 
Historical  Sketch,"  Mrs.  Christian's  "Christian 
Woman's  Board  of  Missions  Manual,"  C.  C.  Smith's 
"Jamaica  Mission,"  and  Miss  Dickinson's  '^His- 
torical Sketch,"  attained  almost  to  the  rank  of 
booklets.    There  is  no  question  about  that  name 
being  applied   to  the  Junior  Christian  Endeavor 
Manual  and  the  Junior  Song  Book,  prepared  by  Miss 
Pounds  and  Mrs.  Jessie  Brown  Pounds. 

HOUR  OF  PRAYER. 

The  service  of  the  Christian  Woman's  Board  of 
Missions,  divinely  committed  to  His  handmaidens 
while  at  the  throne  of  mercy  their  hearts  pleaded, 
''Lord,  what  wilt  Thou  have  me  do?"  has  ever  been 
bound  to  the  throne  by  chains  of  prayer.    In  the 
May,  1875,  board  meeting  Mrs.  Pearre  called  atten- 
tion to  the  fact  that  the  close  of  the  second  quarter  of 
that  first  missionary  year  had  been  reached.  Summing 
up  what  had  been  accomplished,  as  a  cause  for  en- 
couragement, she  urged  a  more  prayerful  consecration 
of  ourselves;  suggesting  that  all  members   of  the 
society,  far  and  near,  be  requested  to  spend  the  hour 
of  the  regular  monthly  meeting  in  prayer.  While 
that  was  not  nationally  appointed,  its  thought  aided 
in  preparing  the  way  for  the  adoption  of  our  "Hour 
of  Prayer"  from  5  to  6  p.  m.  every  I^ord's  day,  the 


Period  of  Womaii^ s  Work 


479 


call  to  wliicli  has  graced  the.  editorial  column  of  the 
Missionary  Tidings  about  ten  years.    Mrs.  Burgess, 
at  Allegheny  City,  in  1891,  in  her  first  national  con- 
vention as  president,  gave  in  her  address  the  account 
of  our  ^'Hour  of  Prayer:"    "None  knew  better 
than  the  sainted  Joseph  King  the   blessing  that 
comes  to  the  Christian  through  communion  with 
God.    He  was  truly  a  man  of  faith.    He  walked  and 
talked  with  God.    *  *  *  *    In  the  Tidings  of  July, 
1887,  under  the  head,  'A  Timely  Suggestion,'  are 
these  words  from  his  pen:    4n  order  to  succeed 
in  missionary  work  it  is  necessary  that  we  read, 
think  and  pray.    By  reading  we  become  intelligent; 
by  thinking  we  digest  what  we  read  and  make  it  a 
part  of  our  mental  and  moral  constitution;  by  prayer 
we  set  forces  in  operation  and  bring  about  results, 
without  which  all  else  is  vain.    Would  it  not  be  well 
for  the  executive  committee  to  fix  upon  and  name  a 
day  and  hour  each  week  for  prayer,  when  all  whose 
hearts  move    them  to    pray  may  retire  to  their 
closets  and  make  united  supplication  for  the  cause 
of  missions,  for  missionaries  and  their  work,  and  the 
churches?    The  improvement  of  such  an  hour  as 
suggested  would  be  a  means  of  incalculable  good. 
What  an  inspiration  to  our  missionaries  to  know 
that  on  a  certain  hour  in  every  week  thousands  pray 
for  them.    And  above  all,  it  would  make  glad  the 
heart  of  Christ.'    At  our  national  convention  the 
following  October,  5  o'clock  Sunday  evening  of 
each  week  was  set  apart  as  the  hour.    *  *  *    Do  we 
ever  think  how  Jesus  spent  whole  nights  in  commun- 
ion with  his  Father  and  our  Father?    Do  we  call  to 


■480      Reformation  of  the  Nineteenth  Century 

iniud  Gethsemane,  in  which  Jesus,  with  his  great 
heart  crushed  under  the  load  of  our  guilt,  uttered  his 
thrice  repeated  prayer,  closing  with,  'Not  my  will  but 
thme  be  done'?    If  there  was  comfort  for  the  Son 
of  God  in  such  an  hour  may  not  we,  his  followers, 
hope  for  coinfort  and  blessings  from  the  same  eternal 
source?    *  *  *  *    As  one  by  one  our  missionaries 
have  gone  out,  so  far  as  I  remember  in  every  instance 
the  last  request  as  they  looked  into  our  faces  was, 
Pray  for  us.'    We  know  that  means  a  great  deal, 
and  let  us  take  our  vow  this  day  that  we  will  observe 
that  hour  in  our  closets  and  on  our  knees  if  so  cir- 
cumstanced that  we  can,  but  under  all  circumstan- 
ces that  we  will  bear  the  missionaries  and  their  work 
up  before  God.    And  do  not  forget  your  executive 
committee,  that  they  may  have  wisdom  from  above 
m  the  duties  that  come  to  them."    Small  wonder 
under  such  teaching  and  practice,  that  the  ChrisHan 
Woman's  Board  of  Missions  was  led,  three  years  ago 
to  adopt  an  annual  Easter  week  of  prayer  and  thank- 
offerings,  and  was  ready  to  heartily  join,i„  1898,  with 
the  other  mssionary  boards  in  a  call  to  the  churches 
for  a  monthly  concert  of  prayer  for  missions. 

ANN  ARBOR  BIBLE  CHAIR. 

An  issue  of  the  Ann  Arbor  (Mich.)  Evening 
Times,  early  in  1898,  stated:  "In  the  south  side 
room  of  the  brick  house,  just  dismantled,  on  the  cor- 
ner of  State  St.  and  N.  University  Ave.,  then  occu- 
pied by  Dr.  Arndt,  at  that  time  dean  of  the  Homeo- 
pathic Medical  College,  there  gathered,  on  a  Sundav 


Period  of  Woman  s  Work 


afternoon  in  the  winter  of  1887,  a  little  company 
of  less  than  a  dozen  to  hold  a  simple  service  and 
make  arrangements  for  regular  meetings.  None  of 
them  were  rich;  most  of  them  were  students,  except 
the  Doctor  and  two  mothers  of  students,  but  all  were 
enthusiastic  Disciples  and  several  were  old  teachers, 
accustomed  to  religious  work  at  home.  I.ater  they 
occupied  the  Congregational  parlors,  with  meetings 
at  4:30  Sunday  afternoons,  throughout  the  college 
year.  Vacations  found  those  students  in  their  vari- 
ous home  churches  stirring  up  an  interest  for  their 
Ann  Arbor  mission,  till  in  October,  1891,  lo!  the 
dedication  of  the  commodious  chapel,  so  much  ad- 
mired, on  the  south  side  of  the  campus,  and  a  regular 
pastor.  All  this  had  been  secured  through  the  aid 
of  the  Christian  Woman's  Board  of  Missions  of  that 
church  at  large."  A  tablet  in  that  chapel,  inscribed: 
*'In  memory  of  Sarah  Hawley  Scott,  departed  Feb- 
ruary, 1887,"  indicates  the  source  of  the  major  part 
of  the  money  used  in  its  erection.  The  bequests  from 
Mrs.  Scott  to  the  American  Christian  Missionary 
Society,  the  Michigan  State  Missionary  Society  and 
the  Detroit  Auxiliary  were  paid  to  the  Christian 
Woman's  Board  of  Missions  to  unite  with  its  own 
and  put  up  this  building.  These  bequests  realized 
a  total  of  $10,719.95.  The  remainder  of  the  $17,000 
expended  for  the  entire  property  was  made  up  by 
special  contributions  almost  equally  divided  between 
the  Michigan  Disciples  and  the  members  of  aux- 
iliaries in  other  states.  The  board  also  made  a 
direct  appropriation  of  $692,  covering  insurance  and 

entire  furnishing,  including  heating  apparatus.  This 

:5l 


482      Reformation  of  the  Nineteenth  Centnry 


house  with  a  seating  capacity  of  600  stands  on  S. 
University  Ave.,  overlooking  the  university  campus 
and  facing  the  Museum  of  Natural  History.  It  is 
thus  on  a  thoroughfare  constantly  traversed  by 
crowds  of  students  and  visitors.  It  is  proving  a  high- 
way for  the  gospel  to  the  nations.  Although  the 
"dozen"  mentioned  in  that  first  group  now  count  a 
church  membership  of  208,  the  last  three  years  re- 
ceiving 75  by  baptism — a  far  larger  per  cent,  of  gain 
by  conversions  than  has  been  made  by  the  larger 
and  older  churches  of  the  city — the  make-up  de- 
scribed in  '87  is  true  to-day — not  rich,  but  enthusi- 
astic Disciples.  It  is  a  mission  church,  only  the 
last  year  paying  an  installment  on  preacher's  salary, 
but  they  are  faithful  and  generous  to  meet  heavy 
current  expenses  and  have  share  in  missionary  enter- 
prises. Besides,  in  an  especial  sense  its  own  local 
church  life  is  not  the  end  of  its  existence.  As  the 
forerunner  and  coadjutor  of  our  Bible  Chair  work  it 
will  have  its  chief  place  and  joy.  Its  first  pastor, 
Chas.  A.  Young,  said:  "The  heart  of  the  Reforma- 
tion is  the  Disciples,  the  heart  of  the  Disciples  is  the 
Christian  Woman's  Board  of  Missions  and  the  heart 
of  the  Christian  Woman's  Board  of  Missions  is  the 
Bible  Chair  work."  Bro.  Young  could  have  done 
little  or  nothing  without  the  intelligent  sympathy 
and  royal  support  of  Mrs.  Burgess,  Mrs.  Christian, 
Mrs.  Black,  Miss  Dickinson,  Mrs.  Atkinson,  Mrs. 
Miles,  Mrs.  Ford,  Mrs.  Thomson,  H.  Iv.  Willett,  J. 
W.  McGarvey,  J.  H.  Garrison,  and  later,  Col.  Cary, 
Prof.  Kent,  Miss  Cary,  Miss  Kent,  Mrs.  Moses,  G. 
P.  Coler  and  W.  M.  Forrest.    Yet  it  has  ever  been 


Period  of  Womaji^ s  Work 


483 


lie  who  at  the  cost  of  self-denials  known  only  to  the 
Man  of  Galilee  has  made  a  place  for  the  work  at  the 
universities,  and  in  the  approval  of  national  edu- 
cators, and  led  in  informing  and  rallying  supporters. 
He  had  been  the  pastor  at  Ann  Arbor  one  year  when 
those  whom  he  had  interested  gave  this  matter  its 
first  publicity,  August,  1892,  in  a  Michigan  state 
convention.  The  committee  there  appointed  to  en- 
courage the  endowment  of  an  English  Bible  Chair 
in  connection  with  the  work  already  inaugurated  in 
Ann  Arbor,  reported  by  Miss  Abby  Field  at  the  next 
national  convention,  Nashville,  October  15,  1892, 
bespeaking  its  endorsement  by  the  Christian  Wo- 
man's Board  of  Missions,  to  secure  for  the  undertak- 
ing the  recognition  due  from  the  university  officials 
and  the  community  at  large  and  to  make  it  possible 
to  raise  and  receive  the  necessary  funds  for  the 
endowment  of  one  or  more  chairs.  Mrs.  Burgess 
had  bravely  prepared  the  way  by  saying  in  her 
president's  address  the  same  day:  *'We  can  see 
that  it  is  the  place  and  the  time  for  sowing  the  seed 
of  the  kingdom  and  instilling  into  the  lives  of  young 
men  and  women  the  teaching  of  Jesus.  This  faith- 
fully done  will  bear  much  fruit,  even  to  the  ends  of 
the  earth.  To  say  that  here  is  the  most  promising 
opening  for  taking  hold  of  the  young  and  preparing 
them  for  usefulness  in  the  mission  field,  of  any  in 
our  own  land,  is  no  reflection  upon  our  own  schools. 
The  way  is  open,  if  we  have  the  courage  to  under- 
take it,  for  the  establishment  of  an  English  Bible 
Chair.  *  *  *  *  f  1^^  great  university  is  already 
established  there  and  the  courtesies  of  the  institution 


484       Reformation  of  the  Nineteenth  Century 

are  offered  us.  The  demand  for  Bible  study  can  oe 
met  by  endowing  a  chair  and  putting  a  competent 
teacher  in  charge.  Wherever  our  young  people 
gather  we  should  be  ready  to  fit  them  for  usefulness 
in  the  work  of  their  choice,  w^hether  it  be  the  profes- 
sions of  the  ministry.  Many  graduates  of  our  own 
colleges,  going  there  for  special  work,  are  anxious  at 
the  same  time  to  pursue  their  Bible  studies.  Would 
it  not  be  wise  to  take  advantage  of  such  an  oppor- 
tunity for  good?  A  work  of  that  kind  ought  to  be 
done  without  in  any  way  affecting  our  general  work. 
Just  how,  I  do  not  know,  but  if  it  is  duty  the  way 
will  be  made  plain."  Sweetly  has  this  prediction 
been  verified  as  the  angels  have  rolled  away  the 
sealed"  stones  of  difficulties  and  sat  upon  them,  em- 
blazoning the  march  of  our  risen  lyord  to  world-wide 
conquest.  Classes  were  organized  and  the  teaching 
began  at  Ann  Arbor  in  October,  1893.  The  first 
instructors  were  Herbert  Willett  and  Clinton  I^ock- 
hart.  They  have  been  followed  by  Chas.  A.  Young, 
G.  P.  Coler  and  W.  M.  Forrest.  The  report,  dated 
Sept.  8,  1899,  contained  the  following  from  Prof. 
Coler: 

*'The  year  just  closed  has  been  one  of  the  most 
encouraging  years  in  the  history  of  our  work.  It 
used  to  be  a  question  whether  university  students 
would  take  time  for  Bible  study  for  which  they 
would  receive  no  credit  in  the  university.  This 
question  has  been  satisfactorily  answered  in  the 
affirmative.  I  think  you  will  readily  recognize  the 
significance  of  the  following  figures,  which  give 
the  enrollment  in  the  Ann  Arbor  Bible  Chair  classes 


Period  of  Womaii^  s  Work 


485 


from  the  time  the  work  was  begun  to  the  present 
date: 


^'Nearly  all  of  these  were  university  students.  A 
few  were  citizens  of  Ann  Arbor  or  wives  of  students. 
Many  other  students  have  attended  Bible  Institutes 
or  lecture  courses  given  under  the  auspices  of  the 
Bible  Chairs.  Most  of  those  who  enrolled  in  our 
classes  are  already  Christians.  A  few  have  become 
Christians  as  the  direct  result  of  our  instruction  and 
personal  influence.  One  of  these,  a  law  student 
who  graduated  this  year,  and  who  is  a  young  man  of 
fine  ability  and  character,  wrote  to  me  this  summer 
as  follows:  'I  feel  like  expressing  to  you  at  this  time 
my  gratitude  for  your  kindness  to  me.  You  have 
made  my  life  richer  and  better.  ^lay  God  help  you 
to  do  for  others  what  you  have  done  for  me.'  How 
many  have  been  indirectly  influenced  by  this  work 
to  become  Christians  we  cannot  tell;  nor  can  we  tell 
how  many  who  were  already  Christians  have  been 
influenced  by  us,  directly  or  indirectly,  to  hold  fast 
to  their  faith  and  to  live  more  earnest  Christian 
lives.  But  it  is  interesting  to  think  of  the  more 
than  six  hundred  students  who  have  been  in  our 
classes  as  they  go  forth  to  all  parts  of  the  world  to 
take  prominent  positions  in  life.  We  know  that 
many  of  them — lawyers,  doctors  and  teachers — are 
carrying  into  their  professional  life  a  better  under- 
standing of  the  Bible  and  a  greater  enthusiasm  for 
Christian  work  than  they  would  liave  done  had  they 
not  been  in  our  classes.    Not  a  few  have  become 


1893-  4. 

1894-  5. 

1895-  6. 

1896-  7. 

1897-  8. 

1898-  9. 


56 
54 
95 
130 
136 
183 


Total 


657 


Reformation  of  the  Nineteenth  Century 


Sunday-school  teachers,  and  thus  our  Bible  teaching 
is  to  be  multiplied  many  fold.  Some  are  mission- 
aries in  foreign  fields,  and  several  others  will  soon 
go  to  foreign  lands  to  devote  their  lives  to  mission- 
ary work.  Nearly  all  are  advocates  of  better  Bible 
teaching,  and  some  are  warm  friends  of  our  Ann 
Arbor  Bible  Chairs." 

The  Christian  Woman's  Board  of  Missions  enters 
the  twentieth  century  with  twenty-one  stations  and 
out-stations,  nine  schools,  twenty  Sunday-schools, 
thirteen  Christian  Endeavor  Societies  and  seventeen 
missionaries  in  Jamaica;  with  six  stations,  six 
schools,  one  hospital,  two  dispensaries,  three  orphan- 
ages (containing  nearly  five  hundred  children),  one 
Bible  lectureship,  one  leper  mission  and  twenty- 
seven  missionaries  besides  native  evangelists,  teach- 
ers and  helpers  in  India;  with  one  station,  two 
schools  and  four  missionaries  in  Mexico,  and  with 
one  orphanage  and  one  missionary  in  Porto  Rico. 

In  the  United  States  University  Bible  work  is 
conducted  at  Ann  Arbor  by  Prof.  G.  P.  Coler, 
assisted  by  Ernest  Wiles;  at  the  University  of  Vir- 
ginia by  Prof.  C.  A.  Young,  and  a  teacher  will  soon 
be  located  at  Lawrence,  seat  of  the  University  of 
Kansas.  The  Chinese  mission  in  Portland,  Ore.,  is 
in  charge  of  Mr.  and  Mrs.  Eouie  Hugh,  who  are 
doing  good  work  among  their  people.  Our  Moun- 
tain Mission  schools  are  located  at  Hazel  Green  and 
Morehead,  Ky.  The  former  is  in  charge  of  Prof, 
and  Mrs.  W.  H.  Cord,  assisted  by  S.  H.  Nickell,  C.  C. 
Smith  and  Miss  Mabel  Grey  Crosse;  the  latter  is  cared 
for  by  Prof,  and  Mrs.  F.  C.  Button,  assisted  by  E. 


Period  of  Woman's  Work 


487 


W.  McDiarmid,  Miss  L.  E.  Rannells  and  Miss  Cora 
Hook.  The  Louisville  Bible  School  is  in  charge  of 
Prof.  A.  J.  Thomson.  The  Southern  Christian  In- 
stitute, located  at  Edwards,  Miss.,  has  quite  a  corps 
of  teachers.  Prof.  J.  B.  Eehman  and  wife  are  at  the 
head  of  the  work.  The  industrial  features  of  this 
school  make  many  assistants  necessary.  Associated 
with  Mr.  and  Mrs.  Lehman  are  A.  T.  Ross  and 
wife,  J.  S.  Compton,  Jennie  E.  Britton,  Effie  Haines, 
Carrie  Taylor,  J.  O.  Baker,  Mr.  and  Mrs.  Geo.  W. 
Everett.  The  Lum  school,  located  at  Lum,  x\la.,  is 
in  charge  of  Robert  Brooks.  The  last  three  schools 
named  are  for  negroes. 

In  addition  to  these  educational  enterprises  the 
Christian  Woman's  Board  of  Missions  has  work  in 
twenty-six  States  and  Territories  of  the  home  land, 
and  co-operates  wdth  the  American  Christian  Mis- 
sionary Society  and  the  Board  of  Church  Extension 
in  work  to  wnn  America  for  Christ. 

The  board  has  State  organizations  in  thirty-six 
States.  In  many  of  these  there  are  women  whose 
time  and  talent  are  devoted  to  fostering  the  mission- 
ary spirit  in  the  churches  they  serve  as  missionary 
evangelists  or  organizers.  These  are  home  mission- 
aries, indeed,  and  their  work  has  made  possible  the 
many  enterprises  of  our  missionary  sisterhood. 
There  are  now  1,732  Auxiliaries,  38  Young  Ladies' 
Mission  Circles,  1,711  Junior  Christian  Endeavor 
Societies  and  177  Intermediate  Societies  of  Christian 
Endeavor  connected  with  the  work. 

For  the  twentieth  century  we  plan  to  enlarge  our 
efforts  for  missionary  education  in  the  church,  in 


'488      Refonnatioii  of  the  Nineteenth  Century 

order  that  world-wide  evangelization  may  become  its 
rallying  cry;  to  increase  our  numbers  until  we  have 
twenty  hundred  auxiliaries  and  to  make  an  advance 
of  twenty  thousand -dollars. 

Those  who  have  had  a  glimpse  of  God's  purpose 
for  his  daughters  hope  by  prayerful  w^aiting  upon 
him,  by  simplicity  of  life  and  by  the  power  of  his 
love  to  serve  him,  through  service  to  his  poor,  his 
ignorant,  his  outcast,  his  forsaken  and  his  little 
ones.  They  are  looking  for  his  appearing  and  would 
make  the  twentieth  century  one  of  special  prepara- 
tion for  the  joy  of  his  presence  and  peace. 


Lessons  from  Our  Past 


J.  H.  GARRISON. 


LESSONS  FROM  OUR  PAST 


Thus  has  been  completed,  in  very  bold  outline, 
the  history  of  the  Religious  Reformation  of  the 
nineteenth  century,  from  its  inception  up  to  the 
close  of  the  century  in  which  it  had  its  origin. 
What  has  been  written  is  of  course  but  an  infinitesi- 
mal part  of  what  has  transpired  in  these  ninety 
years  of  struggle  with  opposing  forces,  but  it  will 
serve  the  purpose  of  acquainting  the  younger  gener- 
ations, as  they  come  upon  the  stage  of  action,  with 
the  chief  events  and  some  of  the  chief  actors  in  that 
thrilling  drama  of  religious  reformation  which  con- 
stitutes a  notable  feature  of  the  nineteenth  century. 

It  will  perhaps  be  a  fitting  close  to  this  volume  to 
^append  to  the  history  preceding  some  of  the  most 
obvious  lessons  which  that  history  teaches  us.  Tt  is 
always  profitable  to  sit  as  pupils  at  the  feet  of  the 
Past  to  inquire  what  lessons  it  has  for  us  that  will 
aid  us  in  making  a  better  use  of  the  future.  Surely 
we  who  are  permitted  to  look  back  over  the  strug- 
gles, the  mistakes  and  the  achievements  of  our  p'ast 
history  ought  to  be  able  to  gather  from  it  wisdom, 
inspiration  and  courage  for  the  unfinished  tasks 
which  lie  before  us. 

IMMANENCE  OF  CHRIST  IN  HIS  CHURCH. 

The  first  great  lesson  which  finds  emphasis  in  the 

origin  and  history  of  this  reformatory  movement  of 

(491) 


492       Reformation  of  the  Ninetee^ith  Century 

the  nineteenth  century  is  the  immanence  of  God  in 
human  history,  and  especially  in  the  history  of  the 
church.  Stated  in  terms  of  Christian  faith,  this 
divine  immanence  is  but  the  fulfillment  of  Christ's 
promise  to  his  disciples:  ^'I^o,  I  am  with  you  alway, 
even  unto  the  end  of  the  world."  In  no  other  way 
can  we  account,  intelligently,  for  those  great  relig- 
ious movements  in  the  history  of  the  church  which 
have  resulted  in  its  purification,  in  a  measure  at 
least,  from  existing  corruptions,  and  have  set  it  for- 
ward into  new  eras  of  conquest.  On  what  other 
ground,  save  that  of  the  presence  of  Jesus  Christ  in 
his  church,  can  we  account  for  those  providential 
men  who  have  been  raised  up  in  the  great  crises  of 
history  to  deliver  a  fresh  message  of  truth  to  the 
world  and  to  make  all  the  succeeding  ages  their 
debtors?  In  what  other  way  can  we  justify  the 
claim  that  ours  is  a  great  providential  movement, 
bearing  the  divine  sanction  and  being  the  very  off-* 
spring  of  the  Spirit  of  God,  moving  on  the  minds 
and  hearts  of  men,  impelling  them  to  noble  thoughts 
and  heroic  deeds?  On  the  hypothesis  of  an  '^ab- 
sentee God,"  who  does  not  concern  himself  directly 
with  the  ongoing  of  his  church  and  kingdom,  there 
is  no  basis,  either  in  faith  or  philosophy,  for  such  a 
claim,  and  consequently  no  stimulus  for  the  sacrifices 
involved  in  inaugurating  and  carrying  forward  the 
work  of  religious  reform. 

Jesus  Christ  is  the  Builder  of  his  own  church,  and 
through  the  centuries  the  great  spiritual  edifice  is 
going  up  under  his  supervision.  He  it  is  who,  through 
successive  reformations,   corrects  those  departures 


Lessons  from  Our  Past  493 

from  his  infinitely  wise  and  perfect  plans  which 
have  marred  the  unity  and  harmony  of  his  spiritual 
building.  In  this  truth  alone  have  we  a  rational 
explanation  of  the  marvelous  growth  in  numbers  and 
in  power  of  those  who  have  committed  themselves  to 
the  advocacy  of  this  reformation,  and  of  the  no  less 
marvelous  extension  and  influence  of  those  truths 
and  principles  to  which  this  movement  has  given 
emphasis.  And  this  lesson  of  the  personal  Presence 
of  the  living  Christ  in  his  church  furnishes,  not  only 
an  explanation  of  the  origin  and  progress  of  our  re- 
ligious movement  in  the  past,  but  inspiration  and 
hope  as  well,  for  its  future  growth  and  development. 
We  are  not  left  to  the  arm  of  flesh  to  protect  us  from 
defeat,  nor  to  mere  human  wisdom  to  guide  us  safely 
through  th^  perils  that  may  beset  us  in  the  future. 
The  same  Lord  over  all,  who  inspired  and  guided 
our  fathers  in  the  beginning  of  this  work  and  wdiose 
hand  has  been  manifest  in  the  various  crises  of  our 
history,  will  still  be  with  us  in  the  years  to  come,  as 
long  as  we  stand  for  the  defense  and  propagation  of 
those  truths  which  make  for  the  unity,  the  purity 
and  the  triumph  of  his  church. 

CHRIST'S  PRE-EMINENCE. 

Closely  associated  with  the  lesson  of  Christ's  im- 
manence in  history  is  that  of  his  transcendence  or 
pre-eminence  in  the  church.  The  emphasis  given 
by  this  reformation  to  the  sole  Lordship  and  supreme 
Leadership  of  Jesus  Christ  has  been  one  of  its  most 
prophetic  notes  and  has  demonstrated  once  again  the 


494      Reformation  of  the  Nineteenth  Ce^itury 

sufficiency  of  that  truly  apostolic  creed  which,  when 
confessed  by  Simon  Peter,  was  declared  to  be  the 
foundation  truth  of  the  church  by  the  Master  Him- 
self. No  more  important  lesson,  perhaps,  has  been 
taught  in  our  religious  history  than  the  unifying  and 
vitalizing  power  of  this  confession  of  faith.  It  is 
significant  that  no  teacher  or  preacher  in  our  ranks 
who  has  ever  uttered  a  compromising  word  about 
Christ,  who  has  failed  to  recognize  in  Him  the  full- 
ness of  the  Godhead,  who  would  pluck  one  star  from 
his  diadem  of  honor  and  authority,  has  ever  come 
into  prominence  or  maintained*  an  abiding  influence 
among  us.  Just  in  proportion  as  we  have  exalted 
Christ,  not  in  word  alone,  but  in  actual  practice, 
has  the  divine  blessing  rested  upon  us.  "The  men 
who  have  been  in  the  fullest  measure  and  the  nob- 
lest manner  under  the  prophetic  mind  of  the  I^ord, 
the  masters  who  have  been  conscious  of  their  Master 
in  heaven,  and  who  have  held  the  task  at  which 
they  toiled  to  the  judgment  seat  of  Christ,''  says 
George  A.  Gordon,  "have  been  the  great  leaders  in 
Christian  history.  In  so  far  as  they  have  been  sub- 
ject to  this  supernal  prophetic  mind,  they  have  been 
able  to  avert  the  possible  disaster;  they  have  been 
strong  enough  to  realize  the  possible  benefits  to  the 
new  age  of  the  new  development  of  the  eternal  truth. 

.  We  may  assume  it  as  an  axiom,  that  every 
new  movement  in  human  thinking  and  in  human 
affairs  that  escapes  from  the  leadership  of  the  Lord, 
will  go  to  waste.  It  will  prove  a  sort  of  Alcibiades. 
The  vaster  it  is  in  ^^romise  the  greater  will  be  the 


Lessons  from  Our  Past 


495 


wreck,  if  the  control  of  the  Supreme  Mind  in  history 
is  despised  and  rejected." 

There  is  not  on  the  earth  to-day  a  single  religious 
body  which  has  proven  unfaithful  to  this  fundamen- 
tal truth  of  the  gospel  and  of  history,  that  is  grap- 
pling successfully  with  the  proldems  of  our  time, 
and  laboring  effectively  in  the  divine  enterprise  of 
lifting  up  degraded  peoples  and  civilizations  by  the 
dynamic  truths  of  the  gospel.  It  only  needs  a  truer 
and  larger  vision  of  Christ  by  the  church,  and  obe- 
dience to  such  a  vision,  to  heal  its  broken  columns, 
reunite  its  alienated  fragments,  revitalize  its  luke- 
warm and  lagging  hosts,  and  send  it  forward  on  a 
splendid  career  of  victory.  Christ  immanent  in  the 
church  and  transcendent  over  the  church  is  the  hope 
of  a  reunited  and  triumphant  Christendom. 

*'THE  PRESENT  TRUTH." 

The  careful  student  of  the  history  of  this  Refor- 
mation can  hardly  fail  to  learn  an  important  lesson 
concerning  the  secret  of  success  in  any  great  relig- 
ious movement.  It  is  the  adaptation  of  the  ever- 
living  truth  to  the  current  needs  of  the  time.  It  is 
to  recognize  what  is  "the  present  truth"  for  the  age 
and  give  that  its  due  emphasis.  To  ascertain  what 
any  age  needs,  as  determined  by  the  mind  of  Christ, 
and  to  minister  to  that  need,  is  to  work  with  God 
and  along  the  line  of  his  infinite  purpose.  There  is 
no  success,  true  and  abiding,  that  does  not  come 
from  co-operation  with  God.  Statisticians  and  stu- 
dents of  current  movements  have  raised  the  question 


'49^      Reformation  of  the  Nineteenth  Century 

without  seeming  to  find  a  satisfactory  answer  as  to 
what  is  the  secret  of  the  almost  unparalleled  growth 
of  this  religious  movement  of  the  present  century. 
This  secret  is  already  manifest  in  the  light  of  what 
has  just  been  said.  The  men  who,  under  God, 
molded  the  character  of  this  reformatory  movement, 
saw  in  the  divided  condition  of  the  church,  and  in 
the  prevalence  of  party  spirit  over  the  spirit  of  unity 
and  brotherly  love,  a  manifest  departure  from  the 
mind  of  Christ  and  voiced  His  plea  for  unity  among 
His  followers.  They  saw  certain  hindrances  in  the 
form  of  creeds  and  practices  which  stood  in  the  way 
of  the  realization  of  this  unity,  and  they  forthwith 
sought  to  move  them  out  of  the  way.  As  faithful 
students  of  the  Nev/  Testament,,  they  recognized 
grave  departures  from  the  teaching  of  Christ  and 
His  apostles,  and  sought  straightway  to  restore  the 
simplicity  of  the  gospel,  so  that  men  could  under- 
stand it,  receive  it,  obey  it  and  rejoice  in  its  bless- 
ings. In  sounding  the  note  of  unity,  in  exalting 
Christ  above  the  creeds  and  making  Him  the  object 
of  faith,  and  obedience  to  Him  the  test  of  fellowship, 
in  discarding  the  ecclesiastical  and  theological  jargon 
of  confusing  terms  and  returning  to  the  simpler  and 
purer  speech  of  the  New  Testament,  in  emphasizing 
the  sufficiency  of  the  Word  of  God  and  the  right  and 
duty  of  every  man  to  understand  it  and  obey  it,  they 
were  but  answering  the  needs  of  the  age;  they  were 
but  voicing  God's  will  to  the  people.  This  was 
*'the  present  truth"  which  the  times  demanded.  It 
was  God's  answer  to  the  cry  of  the  best  minds  and 
purest  hearts  of  Christendom  for  a  worthier  concep- 


Lessons  from  Our  Past 


497 


tion  of  the  gospel  and  a  truer  embodiment  of  the 
divine  ideal  of  the  churGh.  No  wonder  it  met  with 
an  answering  response  from  the  hearts  of  the  people. 
A  movement  born  thus  in  the  fullness  of  time  and 
adapting  itself  to  the  needs  of  the  age,  might  be 
reasonably  expected  to  succeed.  The  only  marvel, 
as  we  stop  to  think  of  it,  is  that  it  has  not  succeeded 
more  universally  than  it  has.  But  the  lesson  to  be 
drawn  from  the  facts  just  stated  is  too  obvious  to 
escape  attention,  and  is  too  important  to  be  passed 
by  without  a  word  of  emphasis.  We  are  to  keep  in 
touch  with  the  times  in  which  we  liv£.  Our  relig- 
ious work  must  have  reference  to  the  religious  needs 
of  the  men  and  women  of  our  time.  Our  battles 
must  be  fought  with  the  enemy  which  confronts  us 
to-day.  Our  fathers  served  their  generation,  and  we 
must  serve  ours.  We  are,  of  course,  to  hold  on  to 
all  the  vital  truths  to  which  they  held,  but  must 
give  them  such  proportion  and  emphasis  as  will 
adapt  them  to  existing  needs,  and  must  add  to  them 
such  other  truths  as  may  come  into  prominence  by 
the  changing  circumstances  and  the  ever-enlarging 
-revelation  of  God.  To  fail  at  this  point  would  not 
only  be  disloyalty  to  the  fathers,  but  disloyalty  to 
the  leadership  of  Christ,  who  leads  his  true  followers 
forward  into  new  situations,  new  aspects  of  truth 
and  new  triumphs  over  the  powers  of  darkness. 

Those  who  count  it  heresy  to  go  beyond  the  limits 
of  the  territory  explored  by  the  fathers  have  lost  the 
spirit  of  reformation  and  have  become  such  as  need 
to  be  themselves  reformed. 
32 


49^      Refonnation  of  the  Nineteenth  Century 


OUR  ESCAPE  FROM  BONDAGE. 


We  were  not  long  in  learning  that,  though  reform- 
ers, we  must  bear  our  part  in  the  great  enterprise  of 
the  world's  evangelization.  No  religious  body  can 
long  escape  the  blight  of  sectarian  narrowness  and 
Pharisaic  legalism  that  contents  itself  with  propagat- 
ing its  own  peculiarities,  while  giving  no  emphasis 
to  the  common  faith,  and  bearing  no  part  in  winning 
men  from  the  power  of  Satan  unto  God.  It  was  forty 
years  from  the  Declaration  and  Address  to  the  or- 
ganization of^  the  American  Christian  Missionary 
Society — the  exact  period  of  the  time  the  Israelites 
wandered  in  the  wilderness  before  entering  upon  the 
conquest  of  Canaan.  This  is  not  a  long  period  in 
the  history  of  a  religious  movement.  We,  too,  had 
to  escape  from  the  bondage  of  our  taskmasters — the 
creeds  and  traditions  of  the  past — cross  the  Red 
Sea  of  persecution  and  opposition,  tarry  at  Sinai 
awhile  for  the  law — a  "thus  saith  the  Lord"  for 
methods  and  plans,  as  well  as  for  faith  and  duty — 
engage  in  several  theological  conflicts  with  the 
Amalekites,  the  Amorites,  the  Midianites  and  other 
hostile  tribes,  before  we  were  at  last  prepared  to 
assert  our  freedom,  cross  the  Jordan  of  missionary 
plans  and  enter  into  co-operative,  organized  effort 
for  the  conquest  of  the  land  which  the  Lord  our  God 
had  given  us.  From  thenceforward  the  current  of 
our  religious  life  flowed  on  in  an  ever-deepening  and 
ever-widening  channel. 


Lessons  from  Oin^  Past 


499 


LESSONS  FROM  OUR  MISSIONARY  WORK. 

What  lessons  have  our  fifty  years'  experience  in 
co-operative  missionary  work  taught  us? 

1.  It  has  taught  us  the  value  of  organization. 
Individual  zeal  and  devotion  to  the  cause  of 
Christ  will  not  alone  suffice  for  effective  work  in 
advancing  the  kingdom  of  God.  In  proportion  as 
we  have  organized  our  forces,  our  work  has  grown 
more  effective.  Organization,  however,  must  ever 
be  regarded  as  means  to  the  end,  and  not  an  end  in 
itself,  and  should  be  in  the  simplest  possible  form  to 
accomplish  the  purpose  in  view.  What  w^as  known 
in  our  history  as  the  Louisville  Plan"  was  admir- 
able, no  doubt,  as  a  piece  of  missionary  machinery, 
but  it  was  entirely  too  complicated  for  the  people 
for  whom  it  was  intended.  For  this  reason  it  proved 
a  failiTre.  Simpler  methods  have  proved  far  more 
successful,  and  it  is  probable  that  the  process  of  sim- 
plification and  unification  needs  to  be  carried  forward 
to  still  greater  perfection. 

2.  Fifty  years  of  experience  has  taught  us  the 
inutility  of  wasting  time  in  the  discussion  of  script- 
ural plans  for  carrying  on  missionary  work.  This 
is  bondage  to  the  letter.  Vastly  more  might  have 
been  accomplished  than  has  been  achieved  during 
this  half  century  if  the  time,  talent,  energy,  and 
space  in  our  religious  journals,  which  were  devoted 
to  the  defense  of  this  or  that  plan^  had  been  used 
for  the  education  of  the  churches  as  to  the  needs  of 
the  world  and  the  obligation  resting  upon  Christians 
to  carry  out  Christ's  last  and  greatest  commission. 


500      Refor^nation  of  the  Nineteenth  Century 

3.  Our  experience  has  taught  us  the  vital  con- 
nection between  the  spiritual  life  of  the  churches 
and  the  growth  in  mission  work.  Just  as  our 
churches  have  increased  in  faith,  in  piety  and  in 
Christian  knowledge,  they  have  increased  their  mis- 
sionary offerings.  The  missionary  spirit  is  only  an- 
other name  for  the  spirit  of  Christ.  Artificial  meth- 
ods of  securing  missionary  contributions  must  prove 
a  failure.  Nothing  short  of  the  building  up  of  the 
churches  in  spirituality,  and  the  development  of  a 
Christian  conscience,  can  afford  an  adequate  and 
permanent  basis  for  missionary  operations. 

4.  We  have  learned  that  the  distinction  between 
Home  Missions  and  Foreign  Missions  is  arbitrary 
and  without  any  basis  in  the  New  Testament.  The 
work  is  one;  the  gospel  has  no  geographical  limita- 
tions. As  a  mere  iriatter  of  convenience  of  desig- 
nation we  may  refer  to  the  different  departments  of 
the  work  by  the  terms  ^ 'home"  and  "foreign,"  but 
any  arrangement  or  method  that  treats  them  or 
causes  them  to  be  regarded  as  rival  interests  should 
be  discouraged.  Our  field  is  the  world.  Our  neigh- 
bor is  the  man  whom  Sin  has  wounded  and  robbed 
of  his  true  m.anhood,  whether  he  be  in  our  own  fav- 
ored country  or  in  lands  beyond  the  seas.  With  the 
Stars  and  Stripes  waving  on  the  opposite  side  of  the 
globe,  and  with  the  whole  world  bound  closer  to- 
gether by  rapid  communication,  there  is  no  foreign 
country  in  the  old  sense  of  the  term,  and  there  can 
be  no  foreign  missions  in  the  ancient  meaning  of  the 
phrase. 

5.  We  have  learned,  during  these  fifty  years  of 


Lessons  from  Our  Past 


co-operative  missionary  effort,  that  nothing  tends 
more  to  the  preservation  of  unity  among  the  churches 
and  the  brethren  in  different  parts  of  the  country 
than  active  participation  in  missionary  work.  There 
is  something  so  unselfish,  so  Christlike,  so  noble  in 
conception  about  the  enterprise  of  disseminating  the 
truth  of  the  gospel  in  our  own  and  other  lands,  and 
in  lifting  up  degraded  peoples  to  a  higher  civiliza- 
tion, as  to  broaden  the  minds  of  all  who  are  en- 
gaged in  it.  It  diverts  attention  from  those  smaller 
questions  about  which  controversies  and  divisions 
have  arisen,  and  directs  the  thoug^ht  and  enero-ies  of 
the  people  into  broader  and  more  useful  channels. 
Just  in  proportion  as  the  missionary  spirit  has 
grown  among  us  has  the  spirit  of  controversy  over 
unprofitable  questions  diminished.  The  great  con- 
vocations held  in  the  interest  of  missions,  in  which 
the  representative  men  and  women  from  various  sec- 
tions of  the  country  meet  and  mingle  together  in 
fraternal  counsel,  and  in  which  the  bonds  of  per- 
sonal friendship  and  Christian  brotherhood  are 
strengthened,  have  tended  mightily  toward  keeping 
"the  unity  of  the  Spirit  in  the  bond  of  peace." 

Nor  is  unity  the  only  benefit  derived  from  the  re- 
flex influence  of  our  mission  work.  Just  as  we  have 
come  face  to  face  with  the  problem  of  saving  men 
from  the  dominion  of  sin,  whether  in  our  own  or  in 
other  lands,  and  have  witnessed  the  transforming 
and  elevating  power  of  the  gospel,  our  confidence  in 
it  as  "the  power  of  God  unto  salvation"  has  been 
quickened,  and  we  have  been  saved  from  any  de- 
parture from  the  evangelical  faith.  We  have  learned 


502      Reformation  of  the  Nineteenth  Century 

that  no  church  can  be  evangelistic  that  is  not  first 
evangelical.  There  is  no  test  of  the  religious  faith 
of  any  people  so  severe  as  its  capacity  for  dealing 
with  the  great  problem  of  the  world's  redemption 
and  its  actual  success  in  the  work  of  saving  men. 
Our  experience  in  mission  work  has  taught  us  the 
supreme  value  of  prayer  and  the  need  of  the  Holy 
Spirit.  There  are  difficulties  of  such  magnitude  to 
overcome  in  the  prosecution  of  the  stupendous  en- 
terprise of  the  world's  evangelization,  that  those 
who  are  enlisted  in  it  are  driven  to  God  for  wisdom 
and  strength  to  carry  it  forward,  and  to  form  an  al- 
liance with  heaven  in  order  to  overcome  the  oppos- 
ing forces.  In  a  word,  we  have  learned  that  there 
is  no  other  way  of  developing  a  robust  Christian 
faith  and  life  in  our  churches  than  by  enlisting  them 
fully  in  the  work  of  saving  others. 

TWO  IMPORTANT  AGENCIES. 

6.  One  of  the  great  lessons  emphasized  in  the 
history  of  our  past,  and  especially  in  connection 
with  our  missionary  work,  is  the  very  important 
part  which  has  been  accomplished  by  two  important 
agencies,  viz.,  our  colleges  and  religious  journals. 
From  the  very  beginning  of  our  history  our  move- 
ment has  felt  the  mighty  impulse  and  has  been 
guided  by  .the  wisdom  of  educated  men,  who  re- 
ceived their  training  in  Christian  colleges  and  uni- 
versities. It  would  have  been  utterly  impossible  for 
the  Reformation  to  have  attracted  the  wide  atten- 
tion, and  to  have  commanded  the  respect  which  it 


Lessons  from  Our  Past 


did  in  the  beginning,  without  the  advocacy  of  the 
scholarly  men  who  consecrated  their  lives  to  it. 
This  has  been  true  of  every  subsequent  period  of  its 
history.  Our  institutions  of  learning,  from  old 
Bethany  to  the  youngest  of  our  colleges,  have  con- 
tributed mightily  toward  making  this  movement 
what  it  has  been  and  is.  They  have  rendered  us  a 
service  out  of  all  proportion  to  the  recognition  they 
have  received  from  us,  especially  in  the  way  of  finan- 
cial support.  We  shall  prove  false  to  one  of  the 
plainest  and  most  important  lessons  taught  by  our 
past  history  and  by  the  growth  and  demands  of  our 
missionary  work  if  we  do  not  endow  far  more  liber- 
ally than  we  have  yet  done  those  institutions  of 
learning  among  us  whose  usefulness  has  been  tested 
through  long  years  of  faithful  service.  Than  this 
no  greater  nor  more  urgent  duty  rests  upon  this 
brotherhood  to-day. 

This  is  said  on  the  assumption  that  we  believe  in 
the  very  highest  consecrated  learning;  that  we 
are  not  afraid  of  the  light,  through  whatever 
medium  it  may  shine;  and  that  there  is  room  among 
us  for  the  broadest  and  profoundest  scholarship,  pro- 
vided only  it  be  sanctified  by  Christian  faith.  Other- 
wise, let  us  burn  our  colleges,  and  thereby  save  our- 
selves the  trouble  of  burning  (metaphorically)  our 
heretics,  who  may  dare  to  bring  the  light  of  modern 
research  to  the  solution  of  old-time  problems.  But 
if  we  are  not  prepared  for  this  heroic  measure — as  I 
am  sure  we  are  not — then  let  us  burn  our  criminal 
indifference  to  the  claims  of  Christian  learning  and 
anr  short-sighted  illiberality  toward  our  own  schools, 


504       Refo7nnation  of  the  Nineteenth  Century 

in  the  flames  of  an  all-devouring  passion  for  truth, 
and  in  the  light  of  this  glorious  bonfire  our  colleges 
and  universities  will  bound  forward  upon  a  new  and 
broader  career  of  power  and  usefulness. 

Along  with  our  colleges  our  religious  journals 
have  played  an  important  part  in  our  history.  Let 
us  admit  that  it  has  not  always  been  a  wise  part. 
No  one  who  knows  all  the  facts  can  deny  that  many 
evils  among  us,  and  many  hindrances  to  our  work, 
can  be  traced  to  our  religious  journalism.  But  when 
this  has  been  frankly  confessed,  it  remains  true  that 
we  have  been  largely  dependent  upon  our  religious 
journals  for  the  education  of  the  people  in  the  truths 
and  principles  which  we  hold  dear,  for  the  dissemin- 
ation of  religious  news,  for  the  development  of  the 
missionary  spirit  among  our  churches,  and  for  car- 
rying forward  all  the  lines  of  our  general  work. 
They  are  the  medium,  very  largely,  through  which 
others  gain  a  knowledge  of  these  principles  for 
which  we  contend.  They  have  had  their  limitations, 
as  have  the  colleges,  through  lack  of  proper  support, 
but  such  as  they  have  been  and  are  they  have  filled 
and  are  filling  a  most  important  and  responsible 
function  in  the  furtherance  of  the  cause  we  plead. 
They  need  no  other  endowment  than  the  confidence, 
good  will,  patronage  and  interest  of  the  people,  with 
a  good  deal  of  patience,  no  doubt,  for  the  short- 
comings and  mistakes  of  their  editors,  who,  in  spite 
of  the  attribute  of  omniscience  popularly  ascribed 
to  them,  do  occasionally  manifest  human  limitations! 
There  is,  perhaps,  no  one  feature  by  which  any  re- 
ligious body  is  more  surely  rated,  or  sized  up,  than 


Lessons  from  Our  Past  505 

the  character  of  its  journalism,  for  that  will  be  about 
what  the  people  it  represents  demand  that  it  shall 
be,  and  what  they  demand  their  religious  papers  to 
be  is  a  sure  index  of  what  they  are  themselves.  Is 
there  any  agency  among  us  half  so  potent  for  good 
or  for  evil  over  which  the  brotherhood  has  so  little 
direct  control?  Is  it  too  much  to  hope  that  relig- 
ious statesmanship  among  us  may  be  able  to  find 
some  way  by  which  our  papers  may  receive  from  the 
brotherhood  both  the  support  and  guidance  they 
need  without  interference  with  that  liberty  of  the 
press  which  is  a  bulwark  of  religious  as  well  as  of 
civil  liberty? 

No  careful  student  of  the  past  fifty  years  of  our 
history — a  period  marked  by  intense  evangelistic 
zeal  in  the  home  field — can  fail  to  be  impressed  with 
the  lesson  that  we  must  give  much  greater  attention 
in  the  future  to  providing  for  the  spiritual  needs  of 
the  unshepherded  flocks  among  us  than  we  have 
hitherto  done,  if  we  would  avoid  the  reproach  of 
neglecting  our  own  offspring,  or  present  to  the 
world,  in  our  local  churches,  our  conception  of  the 
New  Testament  church.  \  In  throwing  off  the  chains  ^ 
of  a  former  ecclesiasticism,  which  neither  we  nor 
our  fathers  were  able  to  wear,  we  have  run  into  an 
extreme  individualism,  or  congregational  indepen- 
dency, which  has  proved  fatal  to  the  spiritual  life  of 
many  weak  churches,  and  which  has  been  the  chief 
barrier  in  effective  co-operation  in  missionary,  edu- 
cational and  benevolent  work.  One  of  the  chief 
tasks  set  before  the  leaders  among  us  of  the  present 
generation  is  to  devise  some  system  bv  which  the 


5o6      Reformation  of  the  Nineteenth  Century 

weaker  churches  may  be  provided  with  pastoral  care, 
and  unemployed  ministers  of  approved  character 
and  ability  be  utilized  in  the  accomplishment  of  this 
end.  We  ought  certainly,  by  this  time,  to  have 
reached  a  stage  in  our  spiritual  development  when 
our  sense  of  moral  obligation  to  churches  that  are 
languishing  and  dying  for  lack  of  proper  care  should 
overcome  all  scruples  concerning  mere  methods 
which  do  not  interfere  with  the  liberty  of  the 
churches  nor  the  rights  of  the  individual  conscience. 
Jesus  Christ  has  given  to  his  church  all  necessary 
authority  for  doing  whatever  is  essential  to  its  well- 
being,  and  the  great  Shepherd  will  hold  us  respon- 
sible for  the  just  exercise  of  this  authority  in  caring 
for  the  weak  and  perishing  flocks  of  his  one  spirit- 
ual fold.  Not  until  this  task  is  accomplished  in 
some  good  degree  can  we  carry  out  what  we  all  feel 
to  be  a  supreme  duty  of  the  hour,  namely,  the  train- 
ing of  our  churches  and  membership  in  a  more 
thorough  knowledge  of  the  Scriptures,  deepening 
their  spiritual  life  and  in  securing  their  hearty  co- 
operation in  the  work  of  'extending  the  kingdom  of 
God  among  men. 

SECRET  OF  UNITY. 

Before  closing  this  brief  glance  backward  along 
the  shining  track  of  the  past  for  lessons  to  guide  us 
in  the  work  of  the  future,  I  wish  to  call  attention  to 
one  or  two  other  points  which  seem  to  me  to  be  of 
supreme  value  in  their  bearing  on  our  future  welfare. 

It  is  a  matter  of  profound  congratulation  and  of 
gratitude  to  God,  as  we  study  the  history  of  these 


Lessons  from  Oicr  Past 


507 


fifty  or  ninety  years  that  lie  behind  us,  that  we  have 
been  able  to  maintain,  throughout  all  the  discussions 
and  differences  of  opinion  which  have  arisen,  not 
only  the  essential  unity  of  faith,  but  also  an  e'ssen- 
tial  unity  of  the  body.  Divisive  spirits  have  arisen, 
here  and  there,  along  our  history,  speaking  perverse 
things  and  seeking  to  draw  away  followers  after 
themselves,  but  their  efforts  have  uniformly  come  to 
naught.  The  great  body  of  disciples  who  have  gath- 
ered under  the  banner  of  this  Reformation  have 
stood  loyal  to  its  f'-ndamental  principles  and  are  to- 
day, without  the  aid  of  authoritative  human  creed 
or  confession  of  faith,  as  united  a  body  of  believers 
as  can  be  found  in  all  Christendom.  In  looking  for 
the  secret  of  this  unity  which  has  existed  in  spite  of 
that  individualism  and  independency  so  characteris- 
tic of  our  movement,-  we  find  it  readily  in  that  fun- 
damental principle  to  which  our  fathers  gave  em- 
phasis, which  makes  Jesus  Christ  the  supreme 
object  of  faith  and  loyalty  to  him  the  supreme  test 
of  fellowship.  Taking  up  the  old  cry  of  Rupertus 
Meldenius,  which  comes  down  to  us  from  the  days 
of  fierce  dogmatic  controversy  following  the  Luth- 
eran Reformation,  and  which  translated  in  modern 
form  is,  "In  faith,  unity;  in  opinions  and  methods, 
liberty;  in  all  things,  charity,''  we  have  sought  to 
make  it  a  vital  principle,  and  the  working  basis  of  a 
practical  Christian  unity.  Not  our  own  history 
alone,  but  the  history  of  the  church  universal, 
teaches  that  it  is  the  violation  of  this  principle  that 
has  brought  about  division  in  the  body  of  Christ  and 
filled  the  pages  of  ecclesiastical  history  with  the 


5o8      Reformaiion  of  the  Ni7teteenth  Century 

notes  of  controversy  and  strife  among  brethren. 
Whatever  discord  has  marred  our  awn  history,  and 
detracted  from  the  influence  of  our  plea  for  unity, 
has  arisen  largely  from  unfaithfulness,  on  the  part 
of  some,  to  this  cardinal  feature  of  our  Reformation. 
It  is  important,  at  this  threshold  of  the  new 
century,  that  we  revive  our  fealty  to  this  principle, 
which  is,  after  all,  but  the  exaltation  of  the  Lord- 
ship of  Jesus  Christ  above  human  opinions  as  the 
very  Magna  Charta  of  our  religious  liberty.  It  is  a 
foregone  conclusion  that  there  must  be  differences  of 
opinion  and  of  judgment  among  free  and  indepen- 
dent people,  who  have  been  trained  to  think  for 
themselves  on  every  great  question  which  concerns 
their  present  and  eternal  well-being.  It  can  not  be 
otherwise.  I  do  not  know  that  it  is  desirable  that 
it  should  be  otherwise,  for  out  of  this  very  conflict 
of  opinion  has  come  most  of  the  progress  in  our  re- 
ligious thinking.  If,  therefore,  our  bond  of  unity 
in  Christ  is  not  sufficiently  strong  to  hold  us  togeth- 
er in  spite  of  differing  views  concerning  questions  of 
interpretation  and  criticism,  then  our  plea  for  unity 
is  vain,  and  our  Lord's  prayer  for  unity  is  destined 
never  to  be  realized.  In  an  address  delivered  by 
President  Angell,  of  the  University  of  Michigan,  be- 
fore the  recent  International  Council  of  Congrega- 
tionalists,  in  Boston,  he  said  concerning  that  body 
of  believers  what  is  equally  true  concerning  our 
own  brotherhood: 

"We  must  have  large  liberty  of  thought  and  ex- 
pression in  our  fold.    We  have  always  emphasized 


Lessons  from  Our  Past 


509 


the  importance  of  high  scholarship  and  intellectual 
activity,  especially  in  our  teachers  and  preachers. 
We  must  not  cripple  their  usefulness  on  the  plea  of 
preserving  orthodoxy  by  binding  them  in  the  meta- 
physical or  exegetical  fetters  which  men  no  more 
enlightened  nor  devout  than  they  have  forged  in  the 
past.  We  best  honor  the  fathers  by  renouncing 
their  errors.  Sincere  and  earnest  disciples  of  our 
day  must  be  permitted  and  encouraged  to  pursue 
with  courage  their  studies  in  the  fuller  light  which 
scientific,  archaeological  and  critical  research  has 
shed  upon  their  path." 

Equally  true  and  significant  are  the  words  spoken 
by  Dr.  J.  Marshall  Lang,  of  Glasgow,  Scotland,  be- 
fore the  late  Pan-Presbyterian  Council  in  Washing- 
ton: 

"The  churches  which  this  council  represents  will 
command  the  attention  of  the  age  only  in  the  meas- 
ure in  v/hich,  without  lowering  either  their  testi- 
mony or  their  ideals,  they  recognize  and  make  room 
for  its  trends  and  nabits  of  thought  and  its  expan- 
sions and  complexities  of  life.  We  are  not  worship- 
ers of  the  past.  But  if  it  is  a  false  liberalism  which 
ruthlessly  tears  the  present  from  the  past,  it  is  an 
equally  false  conservatism  which  insists  that  the 
molds  into  which  the  conclusions  of  a  bygone  period 
were  cast  shall  remain  fixed  and  rigid  for  all  further 
periods." 

It  would  be  strange,  if  we,  who  claim  to  have 
come  into  an  inheritance  of  a  larger  measure  of  re- 
ligious liberty  than  our  religious  neighbors,  should 
claim  for  ourselves  less  intellectual  and  spiritual 
freedom  than  these  denominational  leaders  demand 


5IO      Reformation  of  the  Ninetee^tth  Century 

for  the  churches  which  they  represent.  We  can 
not  do  it  and  be  loyal  to  the  plea  of  our  fathers.  If 
we  have  in  any  degree  contributed  to  that  progress 
in  religious  liberty  which  finds  expression  in  such 
sentiments  as  we  have  quoted,  we  would  prove  re- 
creant to  a  great  mission  if  we  did  not  illustrate  in 
our  history  that  broad  spirit  of  fraternity  and  unity 
in  Christ  which  we  have  urged  upon  others  as  an 
essential  condition  of  bringing  about  that  unity 
for  which  our  I^ord  prayed. 

LOYALTY  AND  LIBERTY. 

lyct  US,  indeed,  be  loyal  to  the  Scriptures,  as  our 
fathers  were;  but  let  us  manifest  that  loyalty  by  our 
willingness  to  accept  whatever  light  helps  us  to  a 
better  understanding  of  their  history  and  sacred  con- 
tents. lyCt  us,  indeed,  "contend  earnestly  for  the 
faith  once  for  all  delivered  to  the  saints;"  but  let  us 
not  contend  with  each  other  over  differences  of  opin- 
ion to  the  overthrow  of  faith  and  the  confusion  of 
saints.  I^et  us,  with  Paul,  pronounce  an  anathema 
upon  all  who  would  preach  "any  other  gospel  than 
that  which  has  been  preached;"  but  let  us  pronounce 
a  blessing  upon  every  son  of  light  who  can  give  us 
a  clearer  insight  into  that  gospel,  a  better  interpre- 
tation of  its  meaning  and  a  truer  and  wider  applica- 
tion of  its  principles  to  the  condition  and  needs  of 
our  time.  Let  us,  indeed,  "walk  in  the  old  paths;" 
but  see  to  it  that  our  faces  are  turned  in  the  right 
direction,  and  that  we  place  no  barbed- wire  fence 
across  those  paths  which  would  prevent  inquiring 
souls  from  going  out  in  quest  of  higher  truths  and 


Lessons  fj^om  Our  Past 


nobler  attainments  in  Christian  life.  Let  us,  indeed, 
be  zealous  for  the  truth  delivered  unto  us  by  our 
spiritual  fathers;  but  let  us  never  doubt  that  God 
has  other  truths  for  other  ages  and  generations  to 
emphasize,  and  that  if  we  have  the  spirit  of  reform- 
ers which  they  possessed,  God  will  have  a  message 
for  us  to  deliver  to  our  age,  as  he  had  for  them  to 
deliver  to  their  age.  Let  us,  indeed,  stand  unflinch- 
ingly for  the  doctrine  taught  by  Christ  and  his  apos- 
tles; but  let  us  not  neglect  that  divine  charity  or 
love,  without  which  all  our  knowledge  and  all  our 
faith  are  but  as  "a  sounding  brass  and  a  clanging 
cymbal." 

We  have,  indeed,  been  dull  students  of  history, 
and  of  the  New  Testament  as  well,  if  we  have  not 
learned  the  supreme  excellence  of  love  as  an  essen- 
tial condition  of  unity  and  of  progress.  In  our  zeal 
for  restoring  the  "ancient  order  of  things"  let  us, 
above  all  things,  restore  that  love  which  "bears  all 
things,"  "is  not  easily  provoked,"  "rejoiceth  in  the 
truth,"  cares  for  the  widow  and  the  orphan,  com- 
forts and  ministers  to  aged  and  destitute  preachers 
of  the  gospel,  reaches  down  helpful  hands  to  lift  up 
the  fallen  and  the  oppressed,  and  stands 

For  the  right  against  the  wrong, 
For  the  weak  against  the  strong, 
For  the  poor  who've  waited  long 
For  the  brighter  age  to  be. 

CHRISTIAN   UNION    IN    THE   TWENTIETH  CENTURY. 

Standing  on  the  heights  of  the  twentieth  century, 
it  is  not  difficult  to  forecast  the  working  out  of  some 


512       Reformatio)!  of  the  Nineteenth  Ce^tttiry 

of  those  vast  problems  which  the  past  century  has 
lelt  unsolved.  Among  these  great  problems  is  that 
of  the  unity  of  Christ's  followers,  the  advocacy  of 
which  has  been  so  prominent  a  part  of  our  own  re- 
ligious movement.  I  make  no  pretensions  to  be 
able  to  forecast  the  future  except  along  the  broad 
lines  of  God's  infinite  purposes.  I  believe  Christian 
unity  is  to  come,  but  the  how  and  the  when  of  its 
coming  I  am  willing  to  leave  to  God.  If  it  be  ac- 
cording to  God's  will  that  it  shall  come  differently 
from  w^hat  we  formerly  supposed  it  would  come, 
this  fact  would  render  none  the  less  important  the 
service  we  have  rendered  in  our  plea  for  unity.  If 
it  be  according  to  God's  plan  to  break  down  the  bar- 
riers of  denominational  prejudice,  and  bring  these 
several  bodies  of  believers  into  such  conformity  to 
his  will  in  things  essential,  and  to  so  abate  party 
spirit  and  soften  denominational  lines  as  that  we 
may  all  co-operate  together  under  the  leadership  of 
a  common  Lord,  until,  gradually,  denominational 
names  and  party  shibboleths  shall  be  outgrown, 
rather  than  the  sudden  breaking  up  of  these  denom- 
inational organizations,  who  are  we  that  we  should 
withstand  God?  If  we  may  judge  from  his  dealings 
with  us  and  with  the  religious  world  about  us,  this 
is,  in  all  probability,  God's  method  of  bringing 
about  the  unity  of  his  people.  But  whatever  may 
be  the  plan,  and  whatever  the  process,  the  essential 
unity  of  believers  under  the  common  Headship  of 
Christ,  and  their  co-operation  in  united  efforts  for  the 
overthrow  of  Satan  and  the  extension  of  the  king- 
dom of  God  on  earth  must  come,  and  their  coming 


Lessons  from  Our  Past 


5^3 


must  antedate  the  millennium  and  be  the  means  of 
ushering  it  in. 

CONCLUSION. 

All  hail,  then,  the  growing  consciousness  of  unity 
among  the  severed  children  of  God!  All  hail  the 
free  intermingling,  in  interdenominational  organiz- 
ations and  conventions,  of  evangelical  believers  of 
every  name  and  creed — a  prophecy  of  that  time 
foretold  by  the  Master,  when  his  scattered  sheep 
shall  be  gathered,  and  there  shall  be  "one  fold  and 
one  Shepherd."  All  hail  the  advancing  banners  of 
our  own  great  missionary  organizations,  whose  pur- 
pose it  is  to  carry  this  gospel  of  unity  and  lib- 
erty, love  and  brotherhood,  unto  the  ends  of  the 
world!  All  hail  the  signs  to  be  seen  on  every  sky 
and  in  every  land,  which  indicate  that  the  despised 
Prophet  of  Nazareth,  who  was  slain  by  his  genera- 
tion, is  marching  on  triumphantly  to  the  conquest  of 
the  world!  All  hail  to  the  veterans  of  the  Reform- 
ation, who  have  come  down  to  us  from  the  heroic 
past,  and  whom  God  has  spared  to  see  this  day  of 
glory  and  triumph!  All  hail  to  the  younger  genera- 
tion of  reformers — a  vast  throng — who  have  come 
into  this  inheritance  of  religious  truth  and  liberty, 
and  who,  guided  and  instructed  by  the  lessons  of  the 
past,  are  to  go  forth  under  the  leadership  of  Christ 
to  fight  other  battles  and  win  other  victories  for  God 
and  the  right.  May  the  spirit  that  was  in  the  fath- 
ers— the  spirit  of  unconquerable  devotion  to  truth 
and   of  unswerving  loyalty  to    Christ — be  also  in 

them,  and  may  their  eyes  witness  triumphs  of  truth 
33  ^ 


514      Refoj-mation  of  the  Nineteenth  Century 


and  righteousness  in  the  earth,  which  it  was  not 
given  our  fathers  nor  us  to  see.  So  shall  the  sowers 
and  reapers  rejoice  together  in  that  greater  Jubilee 
of  a  united  and  glorified  church  and  of  a  redeemed 
world. 


Date  Due 

J/130'53 

^^^^^^^^^^ 

MLllililML 

